





Section BB ras 


No, ee ewer rrr ee 








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PER bien 





mee 5, 


CRITICAL AND EXPLANATORY, 





ON THE 


GREEK TEXT OF PAUL'S EPISTLES 


TO 
THE ROMANS, THE CORINTHIANS, THE GALATIANS, THE 
EPHESIANS, THE PHILIPPIANS, THE COLOSSIANS, 
THE THESSALONIANS, TIMOTHY, TITUS, 
AND PHILEMON. 


Cext of Tischenvorf, 


᾿ WITH A CONSTANT COMPARISON OF THE TEXT OF 
Ξ WESTCOTT AND HORT (THIRD EDITION 
OF OSCAR DE GEBHARDT). 


ΒΥ ed 
easel : 
JAMES ROBINSON BOISE, D.D., LL.D. 


LATE PROFESSOR OF NEW TESTAMENT INTERPRETATION 


IN THE THEOLOGICAL 
SEMINARY, NOW THE DIVINITY SCHOOL OF THE UNIVERSITY OF CHICAGO. 


Lvited by 
NATHAN E. WOOD, D.D. 


PASTOR FIRST BAPTIST CHURCH, BOSTON, 


SILVER, BURDETT. AND COMPANY. 
NEw. YORK... BOSTON .. . CHICAGO. 

al Ἢ ν Ι 806. 

‘ie 


Copyright, 1881, 1883, 1887, 1889, 1890, 1891, 
By JAMES ROBINSON BOISE. 


Copyright, 1896, 
By NATHAN E. Woop. 


Gniversity IBress : 
JouHn WILSON AND Son, CAMBRIDGE, U.S.A. 


Poe ΑΓ EB. 


THE author of these notes was recognized as unsurpassed in 
this country in the accuracy, extent, and finish of his Greek 
scholarship. He was an exceptionally successful teacher of 
the classic authors during thirty-eight years in universities, 
and published several text-books for the use of students of 
the Greek language. During the last sixteen years of his 
public life he taught theological classes in New Testament 
Greek, and sought to apply the same methods of exact 
scholarship to the critical elucidation of the original text of 
the New Testament as had proved so fruitful in classical 
Greek. These notes were not written for learned men, but 
for those whose scholarship might be somewhat immature, and 
yet who desired to find for themselves the exact meanings of 
the original scripture. Hence grammatical notes and careful 
explanation of constructions abound. If the learned reader 
finds these too elementary, they can be easily skipped. ‘There 
is no attempt at exhaustive theological discussion. There is 
no massing of names of scholars in a balanced argument for 
special interpretations. “Four points have been kept con- 
stantly in mind: the exact force of words, the structure of 


sentences, their logical connection, and the general argument.” 


4 


4 PREFACE. 


The notes are marvels of conciseness and lucidity. They state 
clearly what a devout student of the Greek text most desires 
to know; and they neither dodge difficult points nor omit 
essentials for the forming for one’s self of careful opinions in 
the interpretation of the Sacred Word. Critical discussions of 
the authenticity of various readings of the Greek text have 
been omitted. Such discussion belongs rather to the sphere 
of the textual critic than to that of the interpreter. These 
notes were meant to incite pastors and students to make daily 
use of the Greek New Testament, and to discover for them- 
selves accurate interpretations of the Word, rather than to 
depend, as is too frequently done, upon the interpretations 
of others. Students in theological schools will find them 
peculiarly helpful. Geographical, historical, and archeological 
information, and extended doctrinal discussions may be found 
in such works as every student will have necessarily at his 
hand. These notes were originally printed for private use and 
circulation, and now for the first time are presented to the 
general public in one volume. 

The editor has made daily use of them for several years ; 
and since the lamented death of their author, Feb. 9, 1895, 
has had the conviction that they ought to be given opportunity 
to prove themselves as clear a guide and as great an incentive 
to other students of the Word as they have been to himself. 

The editor has left the notes themselves untouched. He 
has omitted some other matter which was not germane to this 
new edition, and has added all the introductory tables and 
notes. He has also rearranged the Epistles so as to follow 


the order of the English Bible rather than the order of 
chronology. 





PREFACE. | 5 


‘Th e editor desires to give his testimony of deep admiration 
and love for the devout and scholarly author, who was his 
2d teacher and his dear friend. 


NaTHAN E. Woop. 


ae 
ee 
« » 
“a 
., 
a. ᾿ 


ἐν pe 
ἡ = 
MER © hae 


τ 





CONTENTS. 


oe ; PAGE 
SueeeuemoLacy OF EPISTIES . ..: . . . .- wt ee ee 9 
_ CHRO 

"ες. 


ΝΠ νον OF EVENTS IN PAUL’Ss LIFE .... =. .s « « 10 












_ EXPLANATION OF ABBREVIATIONS ........... «JI 
_ Romans . . . . . . . . . . . . . Ὧι σα . . . . . . 13 
ς eT. CORINTHIANS . . . ue . , . . . . . . . . . . gf: . 141 
mm 

ΝΠ CORINTHIANS τ 0s 6 ςτὸν ED 
I he se ee VC BTE 
ns 

y _ EPHESIANS . . Γ . , . . . . . et . . . . . . . ° . 353 
“νι. 

NMI BLS cer fel ais νὴ feo ge) we 8s Wwe φλέ 


_ COLOSSIANS ©. - ee ee 600 6 ee ee 435 


- Ba aM {πῦον το a Soo) eo a ee ee ARS 
᾿» ΚΠ: THESSALONIANS . τς πω πτι ss se we KM: AOR 
1: 0 a ce det eras SOS 
ES Gogg: iG al ake eae aS ees: tal act's RSS 


_ PHILEMON OEE Cog i ee ἐδ 





PROBABLE CHRONOLOGICAL ORDER OF PAUL’S 
EPISTLES, PLACE OF COMPOSITION, AND 
APPROXIMATE DATES. 


7. and If. Thessalonians 


7. Corinthians . 


77. Corinthians . 


Galatians . 


DS ent ck a a! 


Ephesians 
Philemon 


Philippians . 


Colossians 


I. Timothy 
Titus rf 


LI. Timothy . 


---.-.---Γὁ... 
Written at Corinth, A.D. 52-3, during the 
Second Missionary Tour. 


Written at Ephesus, A.D. 57 (Spring), during 
the Third Missionary Tour. 


Written in Macedonia, A. D. 57 (Autumn), dur- 
ing the Third Missionary Tour. 


Written at Ephesus, A. D. 57-8, during the 
Third Missionary Tour. 


Written at Corinth, a. Ὁ. 59 (Spring), during 
the Third Missionary Tour. 


Written at Rome, A.D. 62, during the First 
Imprisonment. 


Written at Rome, A. D. 63 (Spring), just before 
the release from the First Imprisonment. 


Written in Macedonia, A-D. 67, near the 
close of the interval between the First and 
Second Imprisonments at Rome. 


Written in Prison at Rome, A. D. 68. 


Paul was beheaded in Rome, A.D. 68, just before the death of Nero, 


in June, 68. 


PROBABLE DATES OF SOME EVENTS IN THE 


LIFE OOF PAUL. 


Paul’s Birth (conjectural) 

Stephen’s Martyrdom . 

Paul’s Conversion . 

Sojourn in Arabia . ς 

First Journey to fase a Tatas —at ΠΝ 

-Second Journey to Jerusalem — with “relief funds” Σ 

first Missionary Tour. From Antioch to Cyprus, Antioch in 
Pisidia, Iconium, Lystra, Derbe, 
and return to Antioch . 

Third Journey to Jerusalem (Apostolic Council) . ἜΡΩΣ 

Second Missionary Tour. From Antioch to Cilicia Tore XV. 
41), Lycaonia, Galatia, Troas, 
Greece (Philippi, Thessalonica, 
Beroea, Athens, Corinth). The 
first preaching of Gospel in Europe 

Fourth Journey to Jerusalem (Acts xviii. 22) (Spring) : 

Third Missionary Tour. From Antioch, through Galatia ‘uid 
Phrygia to Ephesus, Corinth, 
Macedonia . : as 

Fifth Journey to Jerusalem (Arrested and sent to Geiuren) 

Imprisonment in Cesarea (Acts xxiv. 27) . 

Imprisonment in Rome (Acts xxviii. 30) . 

Release from Prison eo Te it ΤΣ seer. 

Fourth Missionary Tour. (To Spain and the West?) 

Sapiuviry in dhome;and Death 1... 3. 6° τος 


45-49 


51-54 


EXPLANATION OF ABBREVIATIONS. 


Van Oost. 


Vulg. 
W.-H. 
Win. 


Alford. 

Attic. 

Bengel. 

Buttmann (New Testament Grammar). 
Bible Union Version. 

Latin covfer, i. e. compare. 
Chrysostom. 

Ellicott. 

Erasmus. 

et alii, and others. 

following. 

Goodwin (Greek Grammar). 
Hadley (Greek Grammar). 
Hadley-Allen (Greek Grammar). 
Hengstenberg. 

Hofmann. 

kal τὰ ἕτερα: etc. 

Lachmann. 

Liddell and Scott (Greek Lexicon). 
Lexicon, Thayer. 

Septuagint. 

Liinemann. 

Olshausen. 

Old Version (of 1611). 
Riggenbach. 

Revised Version (American). 
stead = instead of. 

Thayer (New Testament Lexicon). 
Theodoret. 

Theophylact. 

Tholuck. 

Tischendorf. 

Van Oosterzee. 

Vulgate. 

Westcott and Hort. 

Winer (New Testament Grammar). 


It is thought the remaining abbreviations require no special 


explanation. 


᾿ 


ca 
ce ὙΠΟ 


fete. 


ee ef 
ae 





ROMANS. 


TuE Epistle to the Romans was written at Corinth, probably 
in the spring of 59 a.D., and was addressed to the church in 
Rome. 

Its purpose was to vindicate and unfold Paul’s apostleship 
to the Gentiles ; to show the relation of Jew and Gentile in the 
divine plan of salvation ; and to exhibit the salvability through 
Jesus Christ of the whole world, regardless of racial differences. 

The church in Rome was composed mainly of Gentiles, but 
with some admixture of Jews. 

Paul had never visited them. Hence the tender personal 
allusions of friendship are wanting. 

It was apparently sent to Rome by the hands of a woman, 
Phoebe, a deaconess of Cenchrea, the port of Corinth. | 

Its authenticity has never been shaken by criticism. 


pret γ 


Ὑ1.»}}Ὁ} 





NOTE 5 


ON THE 


~EPISTLE TO THE ROMANS. 


GENERAL OUTLINE OF THE ARGUMENT. 


Cus. I.-V. Christ our righteousness (δικαιοσύνη). Cus. VI.- 
VIII. Christ our sanctification. Cus. [X.-XI. The rejection 
of Christ by the greater part of the Jews, and their final accept- 
ance of him. God’s plan in all this. Cus. XII.—XVI. Exhorta- 
tions and ethical instructions. 


—_—_—$$——— 


Cuap. I. Vv. 1-7. Salutation. — Vv. 8-15. Thanks for the 
faith of the church. — Vv. 16, 17. Theme of the epistle ; Justifi- 
cation (or Righteousness) by faith. — Vv. 18-32. Necessity of 
this method of Justification to the Gentiles. 


V.1. Παῦλος: cf. Acts xiii. 9. --- δοῦλος ... ᾿Ιησοῦ : a servant (a bond- 
servant) of Christ Jesus. Like the Hebrew Mim? TI}: in the LXX, 
Judges ii. 8, δοῦλος κυρίου; cf. Ps. cxxxi. 10. It implies no menial or 
abject servitude like the Eng. word s/ave, Greek ἀνδράποδον. The ety- 
mology from δέω, 20 bind, is not certain; yet the idea of dond-servant, one 
who is bound to another by honorable ties for life, is the true meaning of 
the word as used in the N. T. — κλητὸς ἀπόστολος : Paul alone speaks 
of himself as a called apostle ; referring no doubt to the manner of his 
appointment, and claiming at the same time an authority equal to that of 
the other apostles. — ἀφωρισμένος (ἀφορίζω, fr. ἀπό and ὅρος, a boundary) 
εἰς εὐαγγέλιον θεοῦ : set apart (from the mass of men) uzto the gospel of 
God (to enter into the work of preaching the gospel of God): a more 
definite explanation of κλητὸς ἀπόστολος: article omitted w. εὐαγγέλιον 
followed by a gen. which makes it definite (Win. p. 125); like a Hebrew 
noun in the construct state. The divine origin of the gospel is here dis- 
tinctly affirmed by θεοῦ (subjective gen.). 


16 NOTES ON ROMANS. 


V.2. ὃ (refers to εὐαγγέλιον) προεπηγγείλατο (πρό, ἐπί, ἀγγέλλω) : 
which He (θεός) before announced ; or perhaps, promised ; vorherverheissen 
hat (Meyer), vorher verhiess (De Wette), ante promiserat (Vulg.). CE. 
ἐπαγγελία, promise. — διὰ τῶν Kré.: through etc., spoken comm. as here 
of an intermediate agent. — ἐν γραφαῖς ἁγίαις : zx the Holy Scriptures ; 
article omitted because the noun is made definite by the adj. So. Alf., 
De Wette, and the most. Meyer however renders it, 7 hetligen Schriften, 
in Holy Scriptures, i.e. the prophetic portions of the O. T.« The differ- 
ence in thought is not important. The gospel that I preach, Paul sug- 
gests, is no mere human invention, but comes from God; it is no recent 
announcement, but was promised long ago through the prophets in the 
Holy Scriptures. 

Vv. 3,4. περὶ τοῦ υἱοῦ αὐτοῦ : connect w. ὃ mpoernyyelAato: which 
He before promised... concerning His son. — τοῦ γενομένου κτὲ : who was 
born of the seed of David according to the flesh (thus being of the most ele- 
vated rank in his earthly descent). — τοῦ ὁρισθέντος (ὁρίζω, to define, 
determine, declare, manifest): who was manifested, or declared (so Chrys., 
Theod., Luther, De Wette, Thol., Alf., Hodge, Shedd): who was made, 
constituted, determined (so Stuart, Meyer, etal.). The last is certainly the 
ordinary meaning of the Greek word, and we can see no good reason for 
departing from the exact meaning here. The Vulg., gu praedestinatus est, 
is less exact. — ἐν δυνάμει : 27: ower ; predicated of what God had deter- 
mined. — κατὰ πνεῦμα ay—: according to the spirit of holiness ; meaning 
Christ’s own spirit, contrasted with κατὰ σάρκα (not the Holy Spirit, the 
third person in the trinity, which would be κατὰ πνεῦμα ἅγιον). So 
De Wette, Thol., Meyer, Alf., Hodge, et al: Others, and among them 
many of the ancient scholars, view this as synonymous w. κατὰ πνεῦμα 
ἅγιον. It is a point difficult to settle with certainty; but we take the view 
given first. — ἐξ ἀναστάσεως νεκρῶν declares the manner in which he was 
determined (or manifested) in power as son of God: dy virtue of (or 
through) the resurrection of the dead. The fact of Christ’s resurrection, 
though a single instance, proves the general fact of the resurrection, as 
Paul argues in 1 Cor. xv. So De Wette, Hofm., Meyer, Alf., Hodge, 
et al. Many understand ἐκ before νεκρῶν, and translate by the resurrec- 
tion from the dead. It is better as a rule to follow the exact language 
when it yields a sense suitable to the connection. —’Inrotd Xp. κτέ.: in 
emphatic apposition w. τοῦ υἱοῦ αὐτοῦ, v. 3, to show beyond a doubt of 
whom the preceding declarations are made, and to make the connection 
with v. 5 still clearer. 

V. 5. δὲ od: cf. Gal. i. 1, Note. — ἐλάβομεν : we (i.e. Paul, the writer 
of the epistle, a frequent idiom in Greek authors; plur. in speaking of 
one’s self) received. — χάριν καὶ ἀποστολήν, grace and apostleship ; the 
former word general, the latter specific. It is not necessary, nor in fact 


CHAPTER I. 6-8. 17 


so forcible, to view these two words as a hendiadys (ἕν διὰ δυοῖν), the 
grace of the apostleship. — ες ὑπακοὴν πίστεως : denotes the end in view, 
that into which the attention and all the energies of the apostle were 
directed; πίστεως, objective gen., obedience to the faith, viewed, not as the 
system of christian doctrine, but as the inward experience of belief and 
trust in Christ. Many however understand the expression to mean, 
obedience of faith, obedience which proceeds from faith, of which faith is 
the controlling principle. The gen. admits of either interpretation, both 
here and in many other instances. — ἐν πᾶσιν τοῖς ἔθνεσιν. Does this 
mean, among all the nations, including the Jews? So, many have under- 
stood it. Many others, however, have understood ἔθνη here as it is com- 
monly used in the epistles of Paul (occurs 55 times: is translated Gentiles 
44 times ; heathen, 4 times; in other places, zations): among all the Gen- 
tiles. So Beza, De Wette, Meyer, Alf., Ewald, Hofm. et al. The 
expression by its position is closely joined in thought with eis ὑπακοὴν 
πίστεως. --- ὑπὲρ τοῦ ὀνόμ-- αὐτοῦ: for the sake of His (Christ’s) xame (the 
great end and object which Paul never lost sight of): closely joined w. 
εἰς ὑπακοὴν πίστεως“. 

Vv. 6,7. ἐν οἷς ἐστὲ κτὲ., among whom are ye also called of etc.; or 
called (to be) of Fesus Christ ; or called (to be) Fesus Christ’s (ΒΕ. V.). It 
seems most natural to take κλητοί as subst. in descriptive appos. w. ὑμεῖς. 
So Meyer, who renders κλητοί, Berufene, persons who are called. — πᾶσιν 
τοῖς οὖσιν (particip. dat. pl. fr. εἰμί) κτέ., to all those who are in Rome 
(connect w. v. 1) beloved of God: ἀγαπητοῖς θεοῦ, in const. like κλητοὶ 
Ἰησοῦ Χρ-- — κλητοῖς (adj.) ἁγίοις (subst.): called saints: chosen saints 
(Stuart): derufene Heilige (Meyer). Cf. κλητὸς ἀπ--, v. 1, a called apostle. 
This seems to be the most exact rendering; yet many prefer, called (to be) 
an apostle, called (to be) saints. — χάρις ὑμῖν καὶ εἰρήνη : sc. εἴη or elev: 
grace, in the widest N. Test. sense, the divine favor; εἰρήνη, the direct 
result of χάρις, used in the comprehensive sense of Ὁ γ), peace and pro- 
sperity of every kind: amd θεοῦ κτέὲ., proceeding from, denoting the source, 
the only source of genuine grace and peace; κυρίου, same const. w. θεοῦ : 
both dependent on one preposition, hence united more closely in the 
thought. 

V.8. In accordance with the usual custom of Paul, an expression of 
thanks for the faith of those addressed. πρῶτον μέν, without a following 
ἔπειτα 5é. — διὰ... Χριστοῦ: connect w. εὐχαριστῶες The person and 
office of Christ as mediator distinctly recognized. — περί, concerning. 
Some editors have here ὑπέρ, ix dchalf of, concerning. The two prepo- 
sitions in the later Greek often approach very near each other in signifi- 
cation. — ὅτι, chat, in view of the fact that, because: introduces the reason 
for εὐχαριστῶ. --- ἡ πίστις ὑμῶν, your faith (in Christ). — καταγγέλλεται 
tv ὅλῳ τῴ κόσμῳ : zs spoken of in all the world: a popular hyperbole; yet 

2 


a 


18 NOTES ON ROMANS. 


as Rome was the centre of the civilized world, towards which all eyes 
were turned, it would be quite natural that the christian church in that 
city should be known more or less to all other christian churches. 


V. 9. γάρ introduces the proof of εὐχαριστῶ κτὲ. --- pdptus... ὁ θεός : 
God is my witness, a solemn appeal. God is the only witness of secret 
prayer. — ᾧ λατρεύω κτέ. : whom 77) serve in my spirit: a service not con- 
fined to outward and public activity, great as that was in the case of Paul. 
— ἐν τῷ εὐαγγελίῳ κτέ. : in the gospel of His son ; i. e.in the proclamation 
and defence of the gospel. This whole clause (6 Aat—. .. τοῦ υἱοῦ αὐτοῦ) 
strengthens the solemn assertion, God zs my witness. — as. Is this declara- 
tive after μάρτυς ἢ my witness that unceasingly etc. (so the most) : or is it 
adv. of manner? my witness how unceasingly etc. So Meyer, Stuart, 
Shedd, R. V., etal. Undecided, De Wette, Hodge, et al. The difference 
in thought is not important. > 


V. 10. πάντοτε: connect with the following. — ἔπί w. gen. meaning, 
in the time of, during, is familiar to the classical student. It may be ren- 
dered here simply, zz. Many editors omit the comma before δεόμενος and 
place one after it. The sense is not materially changed. — δεόμ-- εὔπως 
ἤδη ποτέ, making request if in any way now at length. — εὐοδωθήσομαι 
(fut. pass. εὐοδόω, fr. εὖ, 636s): 7 may be prospered, may have the good for- 
tune ; ich das Gliick haben werde (Meyer). — ἐν τῷ θελήματι κτέ., 22 the 
will of etc., or in an Eng. idiom, dy the will of etc. — ἐλθεῖν : w. evodw- 
θήσομαι. 


V. 11. ἐπιποθῶ (ἐπί, denoting direction towards, ποθέω, &, fo yearn, 
to long, expressing a much stronger desire than θέλω, ἐθέλω, or βούλομαι) 
yap, for 7 long etc. — twa... μεταδῶ (μεταδίδωμι), that 7 may impart etc. 
- τὶ... χάρισμα. .. πνευματικόν. The separation of these words gives 
to each more distinctness: something...a gift. ..a spiritual (one): 
χάρισμα can hardly mean here any one of those miraculous gifts, imparted 
by the Holy Spirit, mentioned more particularly in 1 Cor. ch. xii., but 
the refreshing, the encouragement, the παράκλησις, which his personal 
presence would bring to the church: χάρισμα (fr. χαρίζομαι, χάρις), some- 
thing imparted as a favor, as an act of χάρις : δῶρον, δωρεά, δόσις, δώρημα, 
are all allied to δίδωμι, the generic word meaning 20 give; and signify 
a gift, without the added idea of χάρις. --- eis τό w. the infin. expressing 
purpose, that into which one directs attention, is especially frequent in 
the style of Paul: στηριχθῆναι (στηρίζω, --ἰξω) ὑμᾶς (note how often the 
grammatical subj. follows the infin.) : 20 the end that ye may be made firm, 
made to stand fast, be established, in christian doctrine and life. 


V. 12. τοῦτο δέ: and this (namely, the thought expressed in v. 11, ἰδεῖν 
ὑμᾶς, ἵνα κτὲ,, to see you, in order that, etc.) ts, this means, to be encouraged 
together among you. So, with Meyer, we view the construction and mean- 


CUAPTER I. 13-16. IQ 


ing of this somewhat doubtful expression: συμπαρακληθῆναι (σύν, παρά, 
καλέω) occurs only here in N. T. and not in the LXX; but παρακαλέω is 
frequent, meaning 20 exhort, encourage, comfort. Cf. παράκλητος, com- 
forter ; παράκλησις, comfort, consolation, exhortation, encouragement. No 
one English word expresses the full meaning of either of these Greek 
words. Both ideas, quickening and comforting, encouraging and consol- 
ing, belong at once to each. — διὰ τῆς ἐν ἀλλήλοις πίστεως : through the 
faith (here in the usual N. T. sense, christian faith) in one another, i.e. 
existing, dwelling, in one another. — ὑμῶν τε καὶ ἐμοῦ (added for perspi- 
cuity and for emphasis) : (the faith) both of you and of me. 


V. 13. Paul now speaks, not of his longing, but of the actual purpose 
often formed. — οὐ θέλω. . . ἀγνοεῖν : a form of expression used to 
emphasize a following statement. Cf. xi. 25. — προεθέμην (πρό, τίθημι), 
7 set before me, 7 purposed. — ἵνα kré. (connect w. προεθέμην... ὑμᾶς, 
The intervening clause, kal ἐκωλύθην.. .. δεῦρο, and was hindered hitherto, 
is parenthetical): that L might have (σχῶ, 2 aor. subjunc. fr. ἔχω) : observe 
that ἵνα in N. T. is regularly followed by the subjunc., even after a his- 
toric tense of the indic. — kal... καθὼς καὶ κτέ. : among you also as 


among etc. : καθώς is often followed by καί ; not easily rendered here into 
English. 

V.14. Ἕλλησίν te καὶ βαρβάροις, σοφοῖς te καὶ ἀνοήτοις : Joth to 
Greeks and Barbarians, both to wise and to foolish ; i.e. to all classes, 
particularly ἐν τοῖς ἔθνεσιν, without distinction of nationality, or of con- 
dition in life. The question whether the Romans belonged to the Greeks 
or the Barbarians is scarcely in place, probably did not occur to the mind 
of Paul. — ὀφειλέτης εἰμί : cf. Acts xxvi. 17, Gal. ii. 7, 1 Cor. ix. 16. 


V. 15. ottws: ¢hus, so, i.e. under a sense of this obligation. — τὸ κατ᾽ 
ἐμὲ πρόθυμον, sc. ἐστίν : does τό belong simply to kar’ ἐμέ (thus, so far 
as relates to me, there is a readiness, etc. So Calvin, De Wette, et al.), or 
does it belong to πρόθυμον (thus, the readiness on my part exists. So Meyer, 
last edition, et al.)? The first seems to us most natural. Some other 
grammatical explanations may be found, but they seem improbable. — 
καὶ ὑμῖν : 20 you also, the christians in Rome: τοῖς ἐν Ρώμῃ, added for 
emphasis and perspicuity: εὐαγγελίσασθαι (aor. infin. mid.) expresses 
the simple fact, without reference to the idea of momentary or continued 
action. 


Vv. 16,17. Statement of THE THEME OF THE EPISTLE. 


_V.16. Introduces the reason why he is not ashamed to preach the 
gospel in Rome, the capital city of the world. — ἐπαισχύνομαι (ἐπί, αἰσχ-) 
w. acc.: the simple verb αἰσχύνομαι not so often in N. T., and not with 
the acc. — δύναμις, made definite by the gen. θεοῦ, Win. p. 125. — ἐστίν, 


20 NOTES ON ROMANS. 


sc. τὸ εὐαγγέλιον : for it is the power of God etc.; the reason for od... 
ἐπαισχύνομαι, and a pretty good reason. — εἰς σωτηρίαν : the end in 
view ; leading zo salvation, i.e. the salvation of the soul from death. — 
παντὶ τῷ muorebovTt: 20 every one who has faith ; faith in the gospel, as 
the connection clearly shows. No salvation is promised to any other. — 
iovdalw τε πρῶτον Kal ἕλληνι: both to the Few first, and to the Greek: 
πρῶτον seems to express not simply priority in time, but also precedence 
in national privilege: ἕλληνι in this and similar expressions, often occur- 
ring, includes all who were not Jews. The two together mean all man- 
kind. Cf. Acts xiv. I, xvill. 4, Rom. ii. 9, ili. 9, x. 12, 1 Cor. i. 24, x. 32, 
mi. 55. 


V. 17. Explains and confirms v. 16. — δικαιοσύνη (cf. note on δύναμις, 
v.16) yap θεοῦ: for the righteousness of God: not viewed simply as an 
attribute of his character, as in iii. 5; nor the righteousness which he 
requires of every man, as in James i. 20; but the righteousness which 
belongs to him, proceeds from him, and is imparted to the believer: 
θεοῦ, gen. of source. — ἐν αὐτῷ : 771 it, i.e. ἐν εὐαγγελίῳ. — ἀποκαλύ- 
πτεται: is revealed. The doctrine of righteousness by faith, although 
foreshadowed in the case of Abraham, was yet a μυστήριον until it became 
revealed in the gospel. This thought is distinctly presented in ἀποκαλύ- 
πτεται: pres. tense, expressing that which is continued in the preaching 
of the gospel. — ἐκ πίστεως εἰς πίστιν : lit. out from faith into faith: 
faith the source, faith the end in view: faith, and that alone, from 
beginning to end. Is this to be connected most intimately in thought 
with ἀποκαλύπτεται (so Alf., Meyer, Hofm.), or with δικαιοσύνη θεοῦ 
(so Luther, Beng., Thol., Stuart, Hodge)? The latter connection seems 
to us preferable. The righteousness which God imparts, springing forth 
from faith and leading into a life of faith, is revealed in the gospel. — 
καθὼς γέγραπται : as 27 has been written: confirmation of the foregoing by 
a citation from the O. T., Hab. ii. 4: ὁ δὲ δίκαιος ἐκ πίστεως ζήσεται. 
With slight variations, this is found in Gal. iii. 11, Heb. x. 38. In the 
LXX, it stands, 6 δὲ δίκαιος ἐκ πίστεώς μου ζήσεται. The δέ is transferred 
from the LXX, and is not to be translated in this connection. Note that 
ὃ δίκαιος contains the same root as δικαιοσύνη, righteousness. It would be 
consistent, therefore, to render it by the corresponding word righteous. 
(δικαιοσύνη occurs in N. T. 92 times, and is always rendered in the old version 
righteousness: δίκαιος 81 times, and is rendered righteous 40 times; Just 35 times; 
right 5 times; meet once; δικαίωμα occurs Io times, and is rendered righteousness 
4 times, jzstification once, judgment once; in the plur. ordinances 3 times, 
judgments once; δικαίωσις occurs twice, and is rendered justification.) ‘The 
question arises, shall we join ἐκ πίστεως w. 6 δίκαιος, or w. (hoeta? He 
who is righteous by faith shall live: or he whois righteous shall live by faith. 
The former is preferred by Meyer, Hodge, et al.; the latter, by De Wette, 


‘CHAPTER I. 18, 19. 21 


Thol., Delitzsch, Stuart, et al. The grounds of choice between the two 
are not very clear, as is manifest from the fact that the most critical 
scholars have differed in their opinions. May it not in fact suggest both 
ideas? he who is righteous as a result of faith shall live thereby. Thus 
ἐκ πίστεως would belong to the whole proposition, both subject and 
predicate. Why limit it to a part of the sentence? Cf. Gal. iii. 11, note. 
It should be borne in mind in this entire argument that πίστις means 
here, not a body of doctrine, a creed, not a mere intellectual belief, but 
chiefly a spirit of trust in God. For an excellent article on this point, 
by President Hopkins, the student is referred to the Princeton Review, 
Sept. 1878. 


Vv. 18-32. Necessity of this method of obtaining righteous- 
ness (this method of obtaining justification) shown in the case of 
the Gentiles. 


V. 18. γάρ: for, a confirmation of v. 17: that the righteousness of 
God is revealed in the gospel; since, where the gospel is-not preached, 
only the wrath of God is revealed, ἀποκαλύπτεται, emphat. posit. — ὀργὴ 
(cf. note on δύναμις, v. 16) θεοῦ: the wrath of God: contrasted w. δικαιο- 
σύνη θεοῦ, v.17. — Gm οὐρανοῦ, connect closely w. ἀποκαλύπτεται. In 
what manner the wrath of God is revealed from Heaven is shown more 
clearly v. 24, ff. — ἐπί, w. acc., extending upon ; often as here, against. — 
ἀσέβειαν, wugodliness, impiety (predicated of our relations to God) : 
ἀδικίαν, unrighteousness, immorality, injustice (predicated of our relations 
to our fellow-men). — τῶν... κατεχόντων : those who hold back, hold in 
check, repress. ‘This is the more exact meaning of κατέχω. So the most. 
Some, however, understand it as the simple verb ἔχω, to have, hold, possess. 
- τὴν ἀλήθειαν ἐν ἀδικίᾳ, Though they understand (in the way indi- 
cated in v. 109, ff.) the general principles of right and wrong, yet they con- 
tinue to practise injustice, thus violating these principles; holding back 
the truth in unrighteousness (in the constant practice of injustice). 


V.19. διότι: decause, in view of the fact that, etc.: the reason why 
the wrath of God is revealed etc. So Meyer, Hofm., R. V. Some under- 
stand διότι in the sense of γάρ, for, as introducing an explanation of the 
preceding clause (τῶν... κατεχ--). This is less in accordance with the 
common use and exact meaning of διότι, yet is preferred by De Wette, 
Thol., Stuart, Alf., et al. The difference is not important. — Td γνωστὸν 
τοῦ θεοῦ : may mean, that which is known of God (quod notum est, Vulg.). 
So Chrys., Theod., Luther, De Wette, Meyer, Alf., Hodge, et al.; or 
that which is knowable, that which may be known. So Origen, Erasm., 
Beza, Calvin, Ewald, Stuart, et al. The former, that which ἐς known εἰς. 
is best supported by usage in the N. T. and the LXX. Of course, that 
which is made known by divine revelation cannot be inclnded. A fuller 


22 NOTES ON ROMANS. 


explanation of the meaning is found in v. 20. (For the two uses of verbal 
adjectives in -ros, cf. Win. p. 96, Butt. p. 190.) — ἐν αὐτοῖς : im them, 
within them ; i.e. in their own consciousness, in their hearts, ii. 15. — αὐτοῖς 
ἐφανέρωσεν (pavepdw) : made (it) plain to them. Ct. Acts xiv. 17, xvii. 26, ff. 
That God’s plan of redemption was not included, Paul asserts in 1 Cor. 
i. 10, ff. 

V. 20. γάρ, for, confirming the statement of the preceding verse. — 
τὰ ἀόρατα αὐτοῦ. . . νοούμενα καθορᾶται : lit. the things of him unseen 
(by the eye)... being perceived by the mind are seen (note the oxymoron 
ἀόρατα, καθορᾶται) ; or τὰ ἀόρατα, in the other sense of the verbal, the 
things of him which cannot be seen (by the eye), his invisible attributes. — 
ἀπό, of time, from, since. — τοῖς ποιήμασιν : dy the things that are made : 
join in thought w. νοούμενα and w. καθορᾶται. --- ἥ Te... θειότης : explana- 
tory appos. w. τὰ ἀόρατα αὐτοῦ: ἀΐδιος (akin to ἀεί, always), eternal ; 
connect the article and adj. w. both nouns δύναμις and θειότης, thus 
uniting them more closely: doth his eternal power and divinity (divine 
character, divinitas, Vulg.). The specification of δύναμις is quite natural, 
being that attribute of the divine character which first strikes us in the 
study of the created world. — εἰς τὸ εἶναι κτέ. Does this denote result, 
or purpose? so that they are without excuse; or, so that they should be etc., 
in order that they might be etc. The former, De Wette, Ewald, Stuart, 
Thol., Hodge, et al. The latter (purpose), Meyer, Shedd, et al. May 
not both ideas, purpose and result, be suggested by εἰς τὸ w. the infin., 
like wt w. the subjunc. in Latin? So Alf. If but one of these ideas is 
expressed, that of result seems to us most natural. Meyer denies this 
use of eis τὸ w. the infin., at least in the Ep. to the Romans; but such 
denial begs the whole question. 


V. 21. γνόντες (γιγνώσκω) : aor. particip.: after having known, though 
they had known. — οὐκ as... ηὐχαρίστησαν (εὐχαριστέω) : lit. τού as God 
did they glorify (him) or give thanks (to him). The force of οὐκ extends 
over both verbs, — ἐματαιώθησαν (ματαιόομαι, fr. μάταιος, vai): only 
here in N. T.: became vain, idle, false. Cf. Acts xiv. 15. — ἐν τοῖς 
διαλογισμοῖς αὐτῶν : 271 their reasonings, in their speculations. This has 
always and everywhere been true, where the revealed word has not guided 
the minds and hearts of men. Cf. 1 Cor. i. 18, ff. — καὶ ἐσκοτίσθη 
(σκοτίζω) ἣ ἀσύνετος (adj. of two endings, fr. a priv. and συνετός, 4, dv, 
intelligent, sagacious, fr. συνίημι) αὐτῶν καρδία : and their foolish heart was 
darkened: καρδία includes the whole inner man. 


Vv. 22. 23. An independent sentence, without connective: introduces 
a proof of the statement just made. — φάσκοντες εἶναι σοφοὶ (pred. nom. 
w. infin., Good. ὃ 136, Note 3) ἐμωράνθησαν (uwpaivw, from μωρός, foolish): 
professing to be wise, affirming that they were wise, they became foolish, 


CHAPEER I; 24, 25. 23 


played the fool. — καὶ ἤλλαξαν (ἀλλάσσω) : and ἐλαγερεα εἴς. This was their 
great folly, the foundation of every other. — τὴν δόξαν τοῦ ἀφθάρτου θεοῦ: 
the glory of the incorruptible (imperishable, eternal) God. — ἐν δμοιώματι 

_ «ré.: ἐν represents the element in which the change subsisted (Alf.): zz 

“ (i.e. so as to appear 7) a resemblance of an image (i. €. in something similar 
to the form) of a corruptible human being (man or woman) and of birds 
etc. The phrase, iz a resemblance of an image, is regarded by many as 
a Hebraism for, ixto an image like to (εἰς εἰκόνα ὅμοιον) etc. So Hengst., 
Thol., Stuart, et al. Further, ἤλλαξαν .. . ἐν, is rendered by De Wette, 
Meyer, Stuart, Hodge, Shedd, et al., exchanged ... for. Either one is a 
somewhat free rendering of the Greek. εἰκόνος ... ἀνθρώπου would point 
to the images common among the Greeks and Romans; the remaining 
words, to those among the Egyptians, and other nations. 


V. 24. Διό, wherefore; as a direct result, the terrible degradation 
described in the remainder of the chapter. — év... eis κτέ. : both prepo- 
sitions in their ordinary and strict sense: 7 the lusts of . . . into (i.e. to 
enter into, to plunge into) wzcleanness, debauchery.— τοῦ ἀτιμάζεσθαι 
may be viewed as gen. denoting purpose, or result, or as limiting ἀκα- 
θαρσίαν : and ἀτιμάς- may be either mid. or pass.; to dishonor their bodies 
among themselves; or that their bodies should be etc. (Stuart); or, so that 
their bodies were dishonored among themselves (Alf., Meyer); or, so that 
they dishonored etc. (Hodge); or, w. ἀκαθαρ--, the uncleanness of dishonor- 
ing etc. (Winer, De Wette, Thol.). Each is strictly grammatical and the 
general meaning remains the same. The last, in N. T. Greek, is the least 
probable. — ἐν αὐτοῖς (ἐν ἑαυτοῖς, Meyer). The careful student will 
observe how seldom the reflexive pronoun occurs in the N. T. (text of 
Tisch., and of W — H.). 


V.25. οἵτινες, in N. T. only in the nom.: often refers as here, like 
és, of, to adefinite antecedent. This use of ὅστις is constantly gaining 
ground in the later Greek (Butt.). It may often be translated by a 
conjunc. and pers. pron. So here: since they, because they. — μετήλλαξαν 
(werd, ἀλλάσσω) : cf. ἤλλαξαν .. . ἐν, Vv. 23: because they exchanged the 
truth of God for that which was false: μετήλλαξαν, an intensive form of 
ἤλλαξαν : ἐν denotes strictly the sphere, or “the element, in which the 
change subsisted:” standing, working in the midst of falsehood, they 
changed completely the truth of God. Note here the article, τὴν ἀλήθειαν 
τοῦ θεοῦ, denoting that which was perfectly definite. Cf. τὴν δόξαν τοῦ 
..- θεοῦ, v. 23. Above, w. δικαιοσύνη θεοῦ, ὀργὴ θεοῦ, vv. 17, 18; the article 
was not deemed necessary. — καὶ ἐσεβάσθησαν (σεβάζομαι, only here in 
N. T., a pass. deponent) καὶ ἐλάτρευσαν (λατρεύω) κτὲ.: and worshiped 
and served the creature (the thing created): a specification and proof of the 
preceding statement. — παρὰ τὸν κτίσαντα. Note this use of παρά w. 
acc., i preference to, rather than, the one who created. The rendering, 


24 NOTES ON ROMANS. 


more than, implying that the Creator was worshipped somewhat, but the 
creature still more, seems unsuited to the connection; hence, we prefer, 
rather than ; the Creator being left entirely out of their worship (relicto 
creatore, Cyprian). So Beza, De Wette, Thol., Olsh., Alf., Hodge, et al. 
— ὅς ἐστιν εὐλογητὸς κτὲ.: who is blessed for ever. Amen. A natural 
expression of Paul’s devout piety, and strong emotion. 


V. 26. διὰ τοῦτο, on this account, therefore: referring to the thought 
introduced by οἵτινες xré. — ες πάθη ἀτιμίας : (20 enter) into dishonorable 
passions: lit. passions of dishonor. — te. . . τέ: correlative: unemphatic 
connectives, the first of which can scarcely be translated without an over- 
rendering. — αἱ θήλειαι... οἱ ἄρρενες : lit. their females... their males: 
used st. af γυναῖκες... of ἄνδρες, because the notion of sex, and its shame- 
ful abuse, is the prominent idea. — εἰς τὴν (sc. χρῆσιν) παρὰ φύσιν : into 
that against nature, contrary to nature. This use of παρά is frequent in 
classic Greek; and is closely allied in meaning to παρά, v. 25. In both, 
the violation, or setting aside, of that which follows is implied. 


V. 27. ὁμοίως τε (correl. of τέ in af τε γάρ. Some editions have δέ 
here) καὶ κτέ, : and in asimilar manner also etc. — ἀφέντες (ἀπό, thu: 
aor. act. particip.): abandoning. — ἐξεκαύθησαν (ἐκ, καίω) : a much stronger 
expression than the Eng. durned ; and stronger than the simple verb 
ἐκαύθησαν. Lit. were burned out. — τὴν ἀσχημοσύνην : the (well-known, 
notorious) zzdecency. — ἣν ἔδει, sc. ἀπολαμβάνειν: which it was necessary 
(to receive) ; which was meet. — τῆς πλάνης αὐτῶν : of their error, of their 
departure (from the true God). — ἀπολαμβάνοντες : note the force of the 
pres. particip.: also of amo-: receiving (continually, habitually, what is 
due). ‘For the force of dmo-, cf. ἀποδίδωμι. The vice here mentioned is 
alluded to in Leviticus xviii. 22. Cf. 1 Cor. vi. 9, μαλακοί, the victims ; 
ἀρσενικοῖται, the perpetrators. This form of vice is thought to have been 
especially common among the Greeks and Romans. Cf. Juvenal, Sat. ix. 
Observe that the description is more particular here than in v. 26. 


V. 28. καὶ καθώς : and as, even as, according as. This is the prevailing 
meaning of καθώς, a frequent word in the N. T.; and it seems unnecessary 
here, or in any other passage, to assign to it a causal force. — οὐκ éSoxt- 
μασαν ... εἰς ἀδόκιμον νοῦν : note the paronomasia; ¢hey did not approve 
εν . into a mind not approved (or, not worthy of approval): τὸν θεὸν ἔχειν 
ἐν ἔπ-- : did not approve of retaining God in (their) knowledge. By the light 
of nature, they might learn something of him, his eternal power and 
Godhead; but even this knowledge they did not like to retain. Observe 
that this important fact is stated as antecedent to God’s delivering them 
over, etc. — ποιεῖν (pres. infin., expressing what is continued or habitual) 
κτὲ. : 10 do the things not becoming: ποιεῖν is epexegetical (Win. p. 318) of 
ἀδόκιμον νοῦν : to do, so as to do etc. — τὰ ph καθήκοντα. The much more 


ΘΗ ΕΝ 1 290-2.} If. 1. 25 


frequent use of μή w. the particip. in later Greek is particularly observable 

in the N. T. It seems scarcely possible in the N. T. to draw the same 
᾿ sharp distinction between οὐ and μή which is made in classic Greek. 
Cf. Butt. N. Test. Gram. p. 351. For a valuable article, discussing the 
encroachments of the negative μή on ov in later Greek, see American 
Journal of Philology, Vol. I. No. 1. 

V. 29. πεπληρωμένους (πληρόω) : agrees w. αὐτούς : usu. w. gen.; here, 
and sometimes in classic Greek, w. dat.: πάσῃ ἀδικίᾳ, a general term, 
πονηρίᾳ κακίᾳ πλεονεξίᾳ, specific words in appos. w. ἀδικίᾳ : being filled 
with all unrighteousness, with malice, baseness (the opposite of ἀρετή), 
covetousness. — μεστοὺς Kré.: filled full of envy, murder (i.e. the spirit of 
_ murder), strife, deceit, malzgnity (an evil disposition which puts the worst 
construction on everything). 


>. 
’ ἧς 


Vv. 30, 31. Ψιθυριστάς, κτέ. : same const. w. αὐτούς : whisperers (1. 6. 
those who suggest evil things in a whisper), σἰαπια6767.5 (or detractors), 
hated of God (so De Wette, Meyer, Alf., et al.), or haters of God (so 
Theodoret, Erasm., Luther, Calvin, Beza, Thol., Stuart, et al.), zvsolent 
(persons), overbearing, boastful, inventors of evil things, disobedient to parents, 
without understanding (ἀσυνέτους, fr. a priv., σύν, ἵημι), covenant breakers 
(ἀσυνθέτους, fr. a priv., σύν, τίθημι), without natural affection (a priv., 
στέργω, to love, spoken esp. of the love between parents and children), 
without pity. The paronomasia, in φθόνου, φόνου, ἀσυνέτους, ἀσυνθέτου-, 
will not escape notice. A very remarkable, yet how truthful, list of things 
to be abhorred. For similar groupings, cf. 2 Cor. xii. 20, Gal. v. 10, ff., 
Melia. 1/0, f., 2 Lim, iii. 2, ff. 

V. 32. A climax of the terrible description; in that all these forms of 
wickedness, when known to be wrong, are engaged in deliberately, and 
are encouraged in others. — ottwes: being of such a character that they. 
ΟΕ. note, v.25. — τὸ δικαίωμα : that which has been determined as righteous, 
the righteous judgment, the righteous decision. — ἔπυγνόντες (ἐπιγιγνώσκω, 
later émiyw-): recognizing, acknowledging; not simply γνόντες, knowing. 
— θανάτου : not executivn, or capital punishment ; but death, in the sense 
of punishment in the other world. — ot πράσσοντες, τοῖς πράσσουσιν 
ποιοῦσιν. Wecan generally distinguish bet. πράσσω, to commit, to prac- 
tise, and ποιῷ, ¢o do. 


Cuap. II.— Necessity of this method of salvation to the Jews 
also (ch. ii. 1, to iii, 21). 


V.1. Διό (Av 8): 0” account of which thing, wherefore: a conclusion 

from the entire argument, ch. i. vv. 18-32; a sudden and unexpected 

; application of the whole description to the Jew himself. — ὦ ἄνθρωπε πᾶς 
ὰ κρίνων : lit. O man, every one who judgest (or every one, the one judging). 


vf 


, 


26 NOTES ON ROMANS. 


Although the Jew is not mentioned by name, yet the application is so 
plain that no Jew could fail to see it. He, above all other men, was in 
the habit of judging; that is, of passing an unfavorable judgment. — 
ἐν ᾧ yap: for wherein (in what thing ; not, by what thing; nor, in what 
_ time). — τὸν ἕτερον : lit. che other (man): in an Eng. idiom may be ren- 
dered, ax other. — κατακρίνεις : thou condemnest: although the simple 
verb κρίνω generally implies of itself an unfavorable judgment, yet the 
definite idea, to decide against, to condemn, is more clearly expressed by 
κατακρίνω (more comm. in N. T. than the usual classic word κατα- 
γιγνώσκω). --- τὰ αὐτά: the same things ; not in all particulars, but in 
general, the same. — ὁ κρίνων : emphat. posit.: thou that judgest (another 
unfavorably). 


V. 2. οἴδαμεν (Att. ower) γάρ : for we know, etc. Note the change of 
number and person, we etc. Paul thus implies the tacit concurrence of 
the Jew in this sentence of condemnation. — τὸ κρίμα (Meyer, Lach. 
κρῖμα) : the judgment etc.: κρίμα, like κρίνω, generally implies an unfavor- 
able judgment. — κατὰ ἀλήθειαν : according to truth. No error or false- 
hood is possible in God’s judgment. — ἐπί νυ. acc., direction wfon, often 
in the sense agaznst, as here, cf. i. 18. 


V. 3. λογίζῃ (λογίζομαι!) δὲ τοῦτο : but dost thou (knowing the truth 
just stated), dy any process of reasoning, count on this... that thou etc. 
The Jew, supposing himself included in the Abrahamic covenant, thought 
of the judgment of God as coming only on the Gentiles: ὅτι σὺ (emphat.) 
ἐκφεύξῃ (ἐκφεύγω), that thou wilt escape etc. 


V.4. ἢ... καταφρονεῖς : ov (in case thou dost not count on this) dost 
thou despise the riches (the wealth) of his goodness etc.: χρηστότης, goodness 
in the sense of Aindness: avoxh (avd, up; ἔχω, to have, to hold), the act 
of holding up, of bearing, enduring ; patience in this sense: μακροθυμία 
(μακρός, long; θυμός, mind, heart), patience in the sense of waiting, Jong- 
suffering, ‘Germ. Langmuth. — ἀγνοῶν (ἀγνοέω), not knowing, the fact not 
being recognized. — ὅτι τὸ χρηστὸν... ἄγει : that the goodness of God 
leads etc.; that such is its natural tendency; a tendency which is frus- 
trated only by the blindness of a corrupt heart. How plainly is this 
opposed to the idea that any man is predestined to be damned! 


V.5. The question not continued beyond v. 4.— κατὰ δὲ kré., but 
according to etc., with a causal force; a contrast to the sentence ὅτι τὸ 
χρηστὸν... ἄγει. --- θησαυρίζεις : note the force of the pres.: thou art 
hoarding up, etc. — ὀργὴν ἐν ἡμέρᾳ ὀργῆς : wrath in the day of wrath, i.e. 
wrath which will appear, which will come upon thee, in the day etc. — 
kal ἀποκαλ--: same const. w. ὀργῆς : and of the revelation of God’s righteous 
judgment. God’s justice, his righteous dealing with all men, will, on 
that day, be revealed, will be placed beyond a question. 


CHAPTER II. 6-12. ee, 


V.6. ὃς ἀποδώσει : note the ordinary force of ἀπο--: who will render 
in full. — κατὰ τὰ ἔργα αὐτοῦ: according to his deeds. No partiality will 
be shown on account of race, or of rank; no favor to the Jew as such. 
The fuller explanation of this clause follows. The conception of legal 
justice, justification by obedience to law, is here presented; that of right- 
eousness (or justification) by faith is presented in another connection. 


V.7. τοῖς μὲν... ζητοῦσιν : explanatory appos. w. ἑκάστῳ. --- καθ᾽ 
ὑπομονὴν ἔργου ἀγαθοῦ : ὅν patient continuance in well doing: κατά, 
according to, by ; ὑπομονήν, patience, endurance, patient continuance ; ἔργου 
ἀγαθοῦ, 771 good conduct, well doing. — δόξαν... ἀφθαρσίαν : object of 
ζητοῦσιν. --- twiv αἰώνιον : obj. of ἀποδώσει, he will render in full eternal 
life. 

V. 8. τοῖς δὲ ἐξ ἐριθείας, sc. οὖσι : but to those who are of contention; of 
a self-seeking and party spirit: ἐριθεία, cf. ἐριθεύομαι. ---- ἀπειθοῦσι (dat. pl. 
particip.) expresses the two ideas disbelieving and disobedient. — πειθο- 
μένοις, the combined ideas believing, trusting, obeying. — ὀργὴ καὶ θυμός, 
sc. ἔσται. We might expect here the acc. in the same const. w. ζωήν, but 
the nom. is thought to present these words with more rhetorical effect. 
ὀργή (above rendered wrath) expresses a more permanent feeling ; θυμός, 
a more sudden outbreak, and a stronger passion. Observe that these 
emotions are here predicated of God, and hence may be wholly free 
from sin. 


Vv. 9, 10. Anemphatic recapitulation of vv. 7,8. — θλῖψις, στενοχωρία, 
Sc. ἔσται: θλῖψις (fr. θλίβω, to press hard, to gall), tribulation, affliction 
Srom without: στενοχωρία (στενός, straight, narrow ; χώρα, place), anguish, 
an inward feeling of distress and hopelessness. —’Iovdatov . . . Ἅλληνος : 
same const. w. ἀνθρώπου; added for emphasis. — πρῶτον. The Jew 
might expect some special favor; but, as he had enjoyed more light, 
higher privileges, the condemnation would come first on him. Ἕλληνος : 
cf. i. 16, note. — εἰρήνη : a frequent and expressive word in the N. T.; 
including the idea of that peace which God alone gives through his Son. 
-- πρῶτον. As punishment will first overtake the wicked Jew, v. 9; so 
the precedence in reward will be given to the righteous Jew. This, how- 
ever, v. 11, does not involve the idea of partiality. 


Vv. 11, 12. Οὐ γάρ ἐστιν: for there is not etc.; a confirmation of the 
preceding statement. — προσωπολημψία (note the μ in W— H. and 
Tisch.) : respect of persons, partiality ; occurs 4 times in N. T. — παρά 
w. dat.: strictly, dy the side of, in the presence of, with: a frequent const. 
in N. T. — ὅσοι γάρ: confirmation of the statement that there is no 
partiality with God; because all will be treated according to their oppor- 
tunities of knowing their duty. — ἀνόμως : without the (written) Jaw ; 
that of Moses; but not without some knowledge of the principles of right 


28 NOTES ON ROMANS. 


and wrong. — ἥμαρτον : ἁμαρτάνω. --- ἐν νόμῳ : 7271 the Jaw, in the posses- 
sion of the Mosaic law. Note the word νόμος without the article refer- 
ring to the Mosaic law. So in the epistles often; only once in the 
gospels. The whole verse expresses the perfect impartiality of the 
Judge. 


V. 13. οὐ yap, xré. For not the hearers of the law, those who listen 
Sabbath after Sabbath to the reading of the law in the synagogue. — 
δικαιωθήσονται: shall be justified, shall be declared δίκαιοι, righteous. The 
principle of legal justification is here again stated. Cf.v.6. The thought- 
ful Jew must have felt how impossible it was for him to be justified on 
this principle; and to create this conviction was the object of the apostle 
in this entire connection. 


V. 14. Stay... ποιῶσιν : when, whenever; denoting a case purely 
hypothetical. Win. ὃ 42,5. Paul here states the legal principle of justifi- 
cation as applicable to the Gentiles also; but without declaring that this 
ever becomes realized as an actual fact. — γάρ : a proof of v.13. — ἔθνη 
... ἔχοντα : the gentiles that have not the (Mosaic) daw: ἔθνη without the 
article, viewed as indefinite; gestiles, any gentiles (Meyer). Viewed as 
including all aside from the Jew; the gentiles (so the most). — φύσει, 
w. ποιῶσιν : do by nature, by their own innate perceptions of what is right, 
being guided by their own consciences. — τὰ τοῦ νόμου : lit. the things of 
the law ; the things required by the law, or contained in the law. — οὗτοι 
(masc.) refers to the idea contained in ἔθνη (neut.), and presents it with 
a certain degree of emphasis. — νόμον μὴ ἔχοντες : observe that the 
article of is not expressed after οὗτοι, as τά after ἔθνη ; hence is predicate 
rather than attributive: may be viewed as causal, since they have not the 
Zaw (Meyer); better as the simple statement of a fact, ot having the law. 
The classical student will notice the frequent use, as here, of μή w. the 
particip. in N. T., where neither condition nor concession is implied. — 
ἑαυτοῖς εἰσὶν νόμος : are a Jaw (in the most general sense) 20 themselves : 
cf. note on dice... ποιῶσιν. 


V.15. οἵτινες : since they, guippe qui, being such as. ΟἿ. note i. 25.— τὸ 
ἔργον τοῦ νόμου : the work of the law; not the theory, the full conception, 
of the law as contained in the Old Testament; but the practical feature, the 
work. Such seems to be the meaning of this expression; although there 
has been much difference of opinion respecting its precise force. The 
sing. is collective; the plur. (iii. 20, 28, ix. 52, (cal sil, 10, AU, 2, τα, τοὶ 
denotes the idea of repeated acts. — ypamrév: note here the use of the 
verb. adjec., written; like the perf. or aor. particip. pass.: so, often in 
N.T. The metaphor in γραπτόν, written, is perhaps suggested by the 
fact that the Mosaic law was written on tables of stone. — ἐν ταῖς καρ- 
Slats αὐτῶν : the prep. ἐν expressed in the verb (ἐνδείκνυνται) and before 


CHAPTER II. ἴδ 2. 29 


the noun: so, freq. in Attic Gr.; 2722 their hearts ; not om, but zi, as it 
were 77 the interior of. YRecollect the force of καρδία and καρδίαι in N. T., 
denoting the inner man; the intelligent and sentient being within. — 
συνμαρ-- . .. συνειδήσεως : their conscience testifying at the same time 
(συν--); or therewith (with the outward manifestation, τὸ ἔργον). --- μεταξὺ 
ἀλλήλων : 77 the midst of one another. Does ἀλλήλων refer to λογισμῶν, 
so that w. μεταξύ it may be rendered alternately (so the most) ; or does it 
refer to persons (τὰ ἔθνη), the same as αὐτῶν and οἵτινες (so Meyer) ? 
We prefer the latter. 


V.16. The connection of this v. with what goes before is differently 
viewed by different expositors. Some join it directly with v. 15 (so 
Calvin, Beng., De Wette, Thol., et al.). The punctuation of Tisch., of 
W — H., and of R. V., also indicate the close connection of this verse 
w. verse 15. Others (Alf., Stuart) connect it w. verse το. The remote- 
ness of this connection is certainly an objection, if something nearer pre- 
sents itself. Others connect it with v. 12, κριθήσονται (so Beza, Grotius, 
Winer, Hodge, et al.) ; others still with v. 13, δικαιωθήσονται (so Lachm., 
Meyer), including in each instance the intervening vv. in parenthesis. 1 
we join it with v. 13, and include vv. 14, 15, in parenthesis, the connection 
will be thus: shall be accounted righteous . . . in the day when God shall 
judge etc. W —H. read here, with some doubt, ἐν 7 ἡμέρᾳ κρίνει 6 θεός, 
in the day in which (lit. in what day) (ρα judges (pres. tense). Perhaps, 
among all these views, the simplest and most natural connection, that 
which represents most accurately the thought of the writer, is the one first 
suggested above, and indicated by the punctuation of Tisch, W — H., 
and R. V.; namely, to join these words with those immediately preced- 
ing; bearing in mind, however, the important statements in δικαιωθήσονται 
and κριθήσονται. The whole thought is so interwoven that no part of it 
should be allowed to drop from the mind. — κατὰ τὸ εὐαγγέλιόν pov: 
according to my gospel, 1. 6. according to the gospel which I preach. This 
verse seems to declare both the fact that God will judge the hidden 
things of men (Alf., Hodge), and also the principles on which he will do 
this (Meyer). — διὰ... Ἰησοῦ : through Christ Fesus. Cf. Jno. v. 22, 27. 
Acts xvii. 31. 1 Cor. iv. 5. 2 Cor. v. 10. 2 Tim. iv. 1. for the same idea. 

Vv. 17-20 contain the protasis of a “ simple partic. — supposition ” 
(Good.). — εἰ δὲ. . . ἐπονομάζῃ (ἐπί, ὀνομάζω) : but if (as a matter of 
fact) thou art called a Few (if thou hast the national name, Jew, in addition 
to (ér—-) the personal name). The name, Jew (179, celebrated, lauded) 
was a matter of national pride. — καὶ éravaraty (ἐπί, avd, παύομαι) 
νόμῳ : and restest on the law (implying quiet and confidence). — καὶ 
καυχᾶσαι (καυχάομαι, --ὦῶμαι, καυχάεσαι, --σαι, st. Attic καυχ(άῃ), -, 
cf. Win. § 13, 2, δ) : and gloriest, makest thy boast ; or it may be rendered, 
and dost rejoice. καυχάομαι occurs 35 times in the epistles of Paul, and 


30 NOTES ON ROMANS. 


twice in James; nowhere else in N. T. It is rendered, boast, rejoice, Joy, 
glory ; as distinguished, therefore, from χαίρω, it denotes a more demon- 
strative and exultant joy. — ἐν θεῷ: 2 God, the true God, Jehovah; the 
gods of the heathen being but idols. Notice the climax in the three 
clauses of v. 17. 

V.18. Kal γινώσκεις τὸ θέλημα (definite, the thing willed, the thing 
desired): and knowest (hast a distinct and definite knowledge of) Azs well 
(τὸ θέλημα used here κατ᾽ ἐξοχήν. There could be no doubt whose “ will” 
was meant). — καὶ δοκιμάζεις τὰ διαφέροντα : two principal renderings are 
proposed; ist, and approvest the things that are more excellent (E. V., B. U., 
Vulg., Meyer, Hodge, et al.) ; 2nd, and distinguishest the things that differ 
(Theod., Theoph., Thol., Stuart, Alf., Shedd, et al.): δοκιμάζω means, 
‘to test, try, examine, approve (as a result of testing) ; διαφέρω, to carry 
through, to differ, to excel. So far, therefore, as the use of the words is 
concerned, either rendering is perfectly correct; and it remains only to 
determine which meaning suits the connection best. On this point, Alford 
remarks on the 1st rendering, afprovest etc., that it “is somewhat flat in 
meaning, and not so applicable.” On the 2d rendering, distinguishest the 
things that differ, Meyer remarks, “wie matt und die Steigerung vernich- 
tend!” (how flat and destructive of the climax!). So the most eminent 
critics often differ in their perceptions. Our own preference is for the 
ist rendering. — κατηχούμενος (fp. κατηχέω; Eng. word catechumen fr 
this stem): deing instructed (orally); or, since thou art etc. (added as a 
reason for what precedes). 


Vv. 19, 20. Note the asyndeton in the successive clauses; thus heighten- 
ing the rhetorical effect: also that v. 19 is joined to the foregoing, not by 
the more emphatic and closer connective, «af, but by the looser, enclitic, 
τέ. The allusion in these verses to the Jewish assumption of superior 
knowledge, and the Jewish fondness for making proselytes, is pointed. — 
πέποιθας (2 perf. of πείθω, intrans.): very rare w. acc. and infin.; only 
here in N. T.: note σεαυτόν, reflex pron. as subj. of an infin.; and not, 
as usually, the direct obj. of a verb: and trustest (art confident) that 
thou thyself art a guide of blind ( persons). — παιδευτὴν . . . διδάσκαλον 
νηπίων : an educator (or a disciplinarian) of persons without intelligence, 
a teacher of youth ( young persons). — ἔχοντα (this and the preceding accs. 
in agreement w. σεαυτόν), κτέ. The particip. may be viewed as causal: 
having (or since thou hast) the form (the outward, definite form) of know- 
ledge and of truth in the law (the written law): the article τῆς w. abstract 
nouns, generic: 7 ἀλήθεια, crwth (meaning here, of course, as usu. m Ned, 
moral truth, that truth, par excellence, which it is most important for the 
human being to know): #4 γνῶσις, knowledge, directing attention rather to 
the apprehension of truth. The arrogance of the Jew could hardly be 
better described. It is not necessary to seek for a climax in the succes- 


ΚΕ ΡΗΒΕ AI 21:32, 31 


sive clauses of vv. 19 and 20. Observe that the protasis of the con- 
ditional sentence ends here. The apodosis, in an unusual form, begins 
with v. 21, being introduced by the illative conj. οὖν. 


V. 21. The connection of the thought is, if thou hast all these advan- 
tages for knowledge and art a teacher of others, dost thou, then, fail to 
teach thyself? etc. — ὃ κηρύσσων (never, we think, very accurately ren- 
dered, preach) . . . κλέπτεις ; thou that heraldest (the commandment) of 
to steal, dost thou steal? Note that the participles and verbs in vv. 21, 22, 
are pres. tense, expressing that which is going on and is habitual. 


V. 22. ὃ βδελυσσόμενος . . . ἱεροσυλεῖς ; thou that abhorrest idols (regard- 
ing them as an abomination so that one is made unclean by even touching 
them), dost thou rob (heathen) ¢emfples (entering them and stealing articles 
of value)? That the heathen temples often contained articles of great 
value is well known; and that the Jews, who did not regard these places 
as sacred, often took from them valuables, is altogether probable. Cf. 
Acts xix. 37, Josephus Antt. 4, 8, 10. Other explanations of this clause 
seem to us less probable. There is a perceptible climax in the successive 
clauses of vv. 21, 22. 


V. 23 sums up the thought of the preceding pointed questions. — 
καυχᾶσαι : cf. v.17. — διὰ... νόμου: through the transgression of the 
Jaw, as in the particulars just named. — τὸν θεόν : God; the true God, 
Jehovah, the giver of the law thus violated. 


V. 24. A free citation from the LXX of Isaiah lii. 5 (the last part of 
the verse): γάρ is introduced by Paul (not in the LXX) to connect this 
w. v. 23; and the statement, καθὼς γέγραπται, comes at the end instead 
of the beginning of the citation. This arrangement is never found with 
exact verbal quotations. — δι ὑμᾶς : on your account, because of you ; i.e. 
because of your wicked lives. — ἐν τοῖς ἔθνεσιν : among the Gentiles ; who 
naturally infer from your conduct that the God whom you serve is impure 
and corrupt, like the gods of the Heathen. So now, those christians, 
whose lives are reprehensible, bring reproach on the name of Christ, —a 
matter of daily observation. 


V. 25. But the Jew, acknowledging all that has gone before, his guilt 
according to the strict construction of the law, might claim, and actually 
did claim, some special immunity and favor from the fact of his circum- 
cision; by which he was incorporated into the family of Abraham. Paul 
now touches this point so as to dispel this delusion. — γάρ. The fore- 
going reasoning and the implied conclusion, namely, the guilt and con- 
demnation of the Jew who breaks the law, must be admitted, for etc. — 
ἐὰν... mpdcoyns. The supposition implies nothing whatever as to its 
actual fulfilment: zf (and only if) thou keep the law; more lit. if thou 
habitually put in practice the law (a collective expression for, the require- 


32 NOTES ON ROMANS. 


ments of the law). Note the frequent occurrence in N. T. Greek of εἰ w. 
indic. pres.; and of ἐάν w. subjunc. pres. or aor.; also the absence of εἰ 
w. the optat. (so frequent in classic Greek), except in “short, parenthetic 
clauses” (Butt.). — ἀκροβυστία γέγονεν : has become (and is) uncircum- 
cision (thou art in the same condition morally with those who are 
uncircumcised). 


V. 26. An inference, stated interrogatively, from v.25. The Jew could 
hardly answer the question in the negative. — h ἀκροβυστία: abstract 
for the concrete 6 ἀκρόβυστος : hence, αὐτοῦ in the next clause: 7 the 
uncircumcision (the man who is uncircumcised) keep etc., will not his uncir- 
cumcision etc. — τὰ δικαιώματα (cf. i. 32): the things accounted as righteous, 
the righteous requirements, the ordinances. Cf. note on δικαιοσύνη, i. 17. — 
φυλάσσῃ (pres. denoting that which is habitual): 20 see, in the sense, 
to guard, to defend: Vv. 25, mpadoons, 10 keep, in the sense, to put in practice. 
— εἰς denotes often the end in view, that into which one directs attention, 
purpose; less frequently, the end reached, that into which one has come, 
result ; so here: w. λογισθήσεται (fut. pass. fr. λογίζομαι) it may be ren- 
dered freely, fo be reckoned for, to be counted for. 


V. 27. Observe that this verse is not pointed as a question; but as a 
distinct period. So Luther, Erasm., Beng., Stuart, Meyer, Alf., W — H., 
et al. Thus pointed, it may be viewed as an answer to the preceding 
question. Others, retaining in mind the negative of v. 26, or expressing 
it before κρινεῖ, read this verse also as a question (so R. V.). — καὶ 
κρινεῖ. . . σέ: will even judge thee. — ἐκ φύσεως : attributive posit.; lit. 
the by nature uncircumcision ; Or more freely rendered, the wscircumcision 


which is by nature. — τὸν vopov . . . τελοῦσα (particip. denoting con- 
dition) : zf it fulfil the law. Cf. νόμον w. πράσσειν, φυλάσσειν and τελεῖν 
(vv. 25, 26, 27). — διὰ. . . περιτομῆς : attrib. posit. bet. τόν and mapa- 


βάτην: the one who, with a written (law) and circumcision, art a trans- 
gressor of the law. διά w. gen., (passing) through, denotes the attendant 
circumstances. Meyer renders it here, wngeachtet, regardless of, a render- 
ing not generally adopted. Cf. iv. II, Xiv. 20. 


Vv. 28, 29, a confirmation of v. 27. — Note the emphatic position of οὐ, 
which may be preserved in the Eng. sentence. — The simplest grammati- 
cal analysis seems to be, 6 ἐν τῷ φανερῷ subj., ἸΙουδαῖός ἐστιν pred.; and 
the following clauses after the same form: for not the one who ts (such) 
outwardly is a Few ; nor is that which is outward in the fiesh circumcision ; 
but he who is (a Yew) inwardly is a (genuine) Few (from this point the 
grammatical structure is slightly changed); and circumcision is of the 
heart in the spirit, not in the letter ; or, since περιτομή is without the article, 
we may render the clause, and (there is) a circumcision of the heart in the 
spirit not in the letter (lit. not in that which is written). The question 


CHAPTER III. τ 33 


arises here, as often elsewhere, whether πνεύματι refers to the Holy Spirit. 
The thought is more forcible thus viewed (so Meyer, Hodge, et al.) ; 
in the Spirit, i.e. effected by the Spirit.— οὗ refers most naturally to the 
character just described; whose praise etc. It may be regarded as neut. 
(Meyer); the praise of which character (just described); or as masc. 
(so the most), the prazse of which genuine Few is etc. — ἐκ denotes source, 
origin, proceeding out from. 


Cup. III. Vv. 1-20. Same topic continued ; that is, the neces- 
sity of this method of salvation to the Jew not less than to the 
Gentile. — Vv. 21-31. Certainty and completeness of this method 
of salvation to all alike, both Jews and Gentiles. 


Vv. 1,2. Τί οὖν κτέ.: What, then, is the advantage etc. ; a very natu- 
ral question following the conclusion at which the apostle had arrived in 
the last ch. — ἢ τίς ἡ ὠφέλεια κτέ. : the former question repeated in a 
more specific form. — πολύ, neut., includes both ideas περισσόν and 
ἡ ὠφέλεια : much (advantage and profit). — κατὰ πάντα τρόπον : 77 every 
manner (viewing the matter in whatever way one will). So much the 
apostle frankly acknowledges to the Jew at the outset. — πρῶτον μὲν 
yao ὅτι: for, iz the first place (the Jew has an advantage), decause (or 
in view of the fact that) etc. πρῶτον μέν is used as though other specifi- 
cations would follow; but having mentioned the chief one, he omits 
others, and presses on to the leading thought in his mind: γάρ is bracketed 
by W — H. — ἐπιστεύθησαν (πιστεύω) τὰ λόγια (acc. of remote obj. w. 
pass. verb) τοῦ θεοῦ: they were entrusted with the oracles of God. How 
honorable this distinction, and how important this trust! 


V.3. W.—H. punctuate tl γάρ ; For what? What then? What is to 
de said? So Alf, Meyer, Godet, Hodge, et al. Cf. Phil. i. 18. The 
next interrogation point would be after καταργήσει, 77) some were without 
Jaith, shall their want of faith etc. Note the force of μή in a question ; 
anticipating a negative answer. The R. V. follows the punctuation of 
Tisch. — τὴν πίστιν τοῦ θεοῦ : the faith (fidelity, faithfulness) of God, 
in keeping his word; in fulfilling his promises to his chosen people. — 
καταργήσει (κατά, apyéw, fr. ἀργός, zdle, inoperative). It is important to 
bear in mind everywhere in the N. T. the exact force of καταργέω, to render 
completely idie, useless, inoperative. 


V. 4. μὴ γένοιτο (optat. of wishing, without ἄν, neg. uh): a strong 
deprecatory expression; frequent in Paul’s epistles, especially in Gal. 
and Rom.; once in Luke (xx. 16); not elsewhere in N. T.; sometimes in 
later classic Greek: may it not happen! let it not be! by no means! (das 
sei ferne! Meyer). I do not like the rendering, “ God forbid”! — γινέσθω 
{pres. imperat.) ... ἀληθής : but let God become (be proved, be found in the 

3 


34 NOTES ON ROMANS. 


developments of the future) ¢rwe, i.e. speaking the truth. Cf. ἀληθινός, 
true, i. €. genuine, not spurious. — πᾶς ἄνθρωπος, sc. γινέσθω. --- ὅπως ἂν 
(note here ἄν in a final clause) . . . νικήσεις (note the fut. indic. after 
ὅπως) ἐν τῴ κρίνεσθαί oe. The citation is from the LXX, Ps. li. 4: that 
thou mayest be justified, declared righteous (δίκαιος) 7x thy words, and mayest 
prevail when thou judgest (for thyself), when thou comest into judgment. 
κρίνεσθαι is either pass. or mid. inform. The middle sense is preferred 
(Meyer, Thol., Ewald, Godet, Shedd, R. V.), and corresponds to the 
Hebrew. 


V. 5. εἰ... συνίστησιν : the supposition of an actual fact; a conces- 
sion. — δικαιοσύνην made definite by the limiting gen. θεοῦ, as in Hebrew; 
a frequent idiom in N. T., Win. § 19, 2, Ὁ: the righteousness of God. — 
συνίστησιν (σύν, ἵστημι) : commendeth, R. V.; demonstrates, Shedd; sets 
forth, Hodge; beweist, Meyer ; éablit, Godet. Though the meaning 
to commend is frequent in the N. T., yet the other idea, ses forth, renders 
conspicuous, is preferred here. So also Stuart, et al. Perhaps both 
thoughts may be conveyed at once, sets forth in a favorable light, so as to 
commend. — τί ἐροῦμεν ; Paul uses this expression only in Rom.: what 
shall we say ? God is not unjust, is he, etc.; we cannot for a moment sup- 
pose this, can we? Note the force of μή in a question, anticipating a 
negative answer. — 6 ἐπιφέρων xté., the one who bringeth on wrath ; more 
freely rendered, who visiteth with wrath: émipépw usu. w. acc. and dat. : 
a rare word in N. T. — κατὰ ἄνθρωπον λέγω : 7 speak after the manner of 
a human being, after the manner of men. Though the question is so put 
as to anticipate a negative answer, yet the suggestion is made of injustice: 
on the part of God; and this is the way in which men venture to talk. 


V.6. μὴ γένοιτο : 20! by 710 means! repeats emphatically that which 
is implied in the question beginning with μή. — ἐπεὶ πῶς κτέ.: since (if 
that were so, if God is unjust) Zow etc. In that case, God would be 
incapacitated by his character for the office of judge of the world. 


V. 7. Still further, a supposition akin to the former, such as the unre- 
newed man might make. — εἰ δὲ ἡ ἀλήθεια Kré.: but if the truth of God 
(his truth in fulfilling his promise; cf. τὴν πίστιν τοῦ θεοῦ, v. 3); ἐν τῷ 
ἐμῷ ψεύσματι (a rare word, found only here in N. T.), 7 my falsehood, 
through my lie; ἐπερίσσευσεν (περισσεύω), became περισσός (over and 
above), abounded richly; εἰς, (leading) into, resulting in. ἀλήθεια, ψεύσματι 
correspond to δικαιοσύνην, ἀδικία in v. 5.— τί. . . κρίνομαι ; why am 7 
also (with the mass of mankind) Jonger, stil/ (after the result just named): 
on trial, judged, as a sinner? ἐγώ must not be referred to Paul, but to 
the unrenewed man. 


V.8. καὶ (sc. ti) μὴ κτξ. The sentence thus begun is changed in its: 
construction through the parenthetical clause καθὼς .. . λέγειν. Note 


CHAPTER III. 9-18. 35 


that the neg. μή, not οὐ, is here used; owing to the conception of prohi- 
bition or warning implied in the sentence. And (why may we) not (say), 
just as etc., let us do evil etc. ὅτι before the oratio recta not translated. — 
ὧν : the nearest and most natural antecedent, those who adopt the motto, 
let us do evil etc. 


V.9. Tt οὖν; sc. ἐστί: What then (ἐς the fact)? What then (ἐς our 
actual condition) ? — προεχόμεθα has been understood in various ways. 
Two interpretations are most prominent. (a) Have we any excuse? Have 
we any defence (to make before a just judge)? So Meyer, Godet, Ewald, 
etal. (4) Are we (Jews) detter (than they, i. e. than the Gentiles) ? Fave 
we any preference? So Alf., Thol., De Wette, Stuart, Hodge, Shedd, 
and the majority of commentators. The translation of the English 
revisers, ave we in worse case than they ? is far-removed from the ordinary 
meaning of προέχομαι. --- οὐ πάντως : an emphatic denial; xo / certainly ! 
certainly not! Cf. the French pas du tout! or point du tout ! — προῃτια- 
σάμεθα (προαιτιάομαι) γὰρ κτὲ.; for we (i.e. Paul himself, 7) efore (in 
ch. ii. 1 ff. the Jews; ch. i. 18 ff. the Gentiles) charged both Fews and 
Greeks (i.e. Gentiles) all with being under sin: πάντας may be grammaiti- 
cally viewed as adj. w. the preceding substantives, as just rendered; or 
as subst., the subject of εἶναι : we charged both Fews and Greeks that all 
were etc. — ὑπό w. acc. placed under, extending under, rest under (bear 
in mind that ὑπό w. dat. does not occur in N. T.): wzder sin, i. e. not only 
under the guilt of sin, but also under its power. 


Vv. 10-18. Proof from Scripture that all, both Jews and Gentiles, 
the former not less than the latter, are under sin; that the former have 
no advantage over the fatter in this respect. — ὅτι (w. orat. rect.) intro- 
duces a series of citations from the LXX, with some slight changes. 
The order of the thought is: (1) the sinful state of men (vv. 10-12); 
(2) the sinful conduct of men in word (vv. 13, ™) and in action (vv. 15-17); 
(3) the sinful source of all this (v. 18). — οὐκ ἔστιν... eis: lit. there does 
not exist a righteous (man), not even one. From Ps. xiii. (xiv.) 1, where 
the idea of δίκαιος is expressed by ποιῶν χρηστότητα, doing good. — 
συνιῶν (fr. συνίημι) ; W — H., συνίων ; Attic, συνιείς ; Win. p. 81: there 
does not exist the man who puts (things) together, who understands. — 
ὁ ἐκζητῶν, stronger than ζητῶν, the man who seeks after: W — H. with- 
out 6, a man who, etc. — ἐξέκλιναν : ἐκκλίνω, to bend out from a direct 
line, or course. — ἠχρεώθησαν : axpedw, or axperdw: fr. the adj. &xpeos, or 
&xpetos, or ἀχρεῖος, useless, good for nothing, unprofitable. Understand 
πάντες with this verb also. — οὐκ ἔστιν ἕως ἑνός : there does not exist (the 
*man that doeth good) wp Zo one, even one (an imitation of the Hebrew, and 
an emphatic expression). — τάφος dvewypévos (ἀνοίγνυμι) : lit. a grave 
having been opened, —an expressive metaphor denoting corruption and — 


36 NOTES ON ROMANS. 


perdition. — ἐδολιοῦσαν (δολιόω, fr. δόλιος, deceitful, treacherous). Note 
here the imperf. denoting what was habitual. This form of the imperf. 
(st. ἐδολίουν) is freq. in the LXX, but does not perhaps occur elsewhere 
in N. T., Win. §§ 13, 2, f. — ἰός (sc. ἐστίν) κτέ., --- a striking metaphor 
picturing the character of a backbiter. — ὀξεῖς, Note this use of ὀξύς, 
sharp, keen, quick, swift. The common word for sw7ft is ταχύς. --- ἐκχέαι : 
I aor. act. infin.: ἐκ-χέω, 4o pour out. — σύντριμμα͵; derived fr. συν-τρίβω, 
to rub together and crush. Wherever they go (im their ways), everything 
is completely crushed and ruined. — ὁδόν εἰρήνης : the way of peace, i.e. 
the way where one may walk peacefully. — φόβος θεοῦ: the fear of God, 
which would keep them from their present course of life: ἀπέναντι xKré., 
before their eyes. Though the fear of God is something in itself subjective, 
it is here strikingly pictured as something objective. ὅδόν and φόβος are 
made definite by the limiting gen. 


V.19. Proof that the above citations apply to the Jews: we know etc. 
Cf. ii. 2. — ὅσα, as many things as, all things which. —6 νόμος. The 
citations above were from the Psalms. It appears, therefore, that 6 νόμος 
is sometimes used to mean the entire O. T. See 1 Cor. xiv. 21; also 
John x. 34, xil. 34, xv. 25. — τοῖς ἐν τῷ νόμῳ: 20 those (who are) in the 
law, within the (sphere of the) law; innerhalb des Gesetzes, Meyer. — λέγει 
(says) directs the attention more especially to the contents, the λόγοι, of 
the law; λαλεῖ (speaks) directs attention rather to the utterances, the 
expression, of the law. — tva in its ordinary sense, ¢hat, in order that: 
not that this was the only purpose of the law, to the exclusion of other 
and higher purposes; but that this was the point Eee, in the apostle’s 
mind in his present argument. — πᾶν στόμα͵... πᾶς ὁ Kdopos. every 
mouth. . . all the world, — emphasizing the thought that the Jew, as well 
as the Gentile, is described in the above citations. — dpayy (2 aor. pass. 
φράσσω) : may be stopped (as if by a fence or hedge). — ὑπόδικος (not 
elsewhere in N. T., nor in the LXX, but frequent in classic Greek; from 
ὑπό under, and δίκη justice, indictment)... τῷ θεῷ : under indictment ; ΟΥ̓ 
under judgment, in relation to (or in respect to) God. 


V. 20. διότι occurs 22 times in the N. T., and is everywhere causal, 
unless we give it an illative meaning here. As the causal sense is logical 
here, it is more consistent to retain that meaning. So the majority of 
scholars now understand it. — ἐξ ἔργων νόμου : by (as a result of) works 
of law, or the works of the law. It can scarcely be questioned that νόμου 
is used here, as above, of the law as the Jews would understand the 
word; i.e. of their own law,—the Mosaic, or the O. T., system. The 
article is often omitted before nouns denoting “ objects of which there is 
but one in existence” (Win. § 19, 1, a), and ἔργων may be made definite 
by the limiting gen.: hence we may render, dy the works of the law. — 


CHAPTER III. 21-24. 37 


οὐ δικαιωθήσεται πᾶσα σάρξ. Grammatically od belongs to the verb, not 
to πᾶσα: all flesh shall fail to be accounted righteous: a Hebrew idiom. 
Win. ὃ 26. We may render it freely, πο flesh shall be accounted righteous, 
πᾶσα σάρξ nearly in the sense πᾶς ἄνθρωπος, but with the notion of frailty 
and sinfulness more prominent. — ἐνώπιον αὐτοῦ : a periphrasis for the 
dat., to render the thought more vivid, or to approximate it to the Oriental 
style. Butt. p. 188, Rem. The apostle cannot mean here that the man, 
who should keep the law perfectly, would fail to be accounted righteous. 
That would contradict ch. ii. 13. But he evidently means that as a matter 
of fact every man fails in heart to keep the law perfectly, though he may 
do this in his outward life, and hence fails to be accounted righteous. 
The clause which follows confirms this view. — διὰ γὰρ νόμου κτέ., for 
through the law (comes), not δικαιοσύνη, but what? ἐπίγνωσις ἁμαρτίας, the 
full knowledge of sin. By means of the law, the human being comes to 
know his actual character and condition. The law of God reaches the 
heart ; human laws affect only the outward life. 


Vv. 21-26. The only, and the sure, method of being accounted 
Hiehteous. Cf. i. 17. 


V. 21. Νυνὶ δέ. But xow. Is νυνί to be understood here as temporal, 
or logical? The former, Thol., Olsh., Stuart, Hodge, et al.; the latter, 
Alf., Meyer, De Wette, Godet, Shedd, et al. Either makes good sense. 
But now, i.e. under the gospel dispensation; or, dwt now, as things are, in 
the present state of things. — χωρὶς νόμου : emphat. posit., apart from 
the law. — δικαιοσύνη θεοῦ : the righteousness of God, such as he imparts 
and accepts. Cf. i. 17, note. — mehavépwrar: has been made φανερός, 
plain, manifest. — paptvpovpévy κτέ. (an important statement, especially 
to the Jewish mind): eng witnessed, attested, by the law and the prophets ; 
so that this method of justification was not a new doctrine, a Pauline 
gospel. 


V. 22. δέ is viewed by some (Alf., Shedd) as adversative, du¢ ; more 
comm. rendered even. Viewed either way, the statement is logically cor- 
rect. — διά w. the gen. through, by means of ; διά w. the acc. on account of. 
- Τησοῦ Χριστοῦ : objective gen.: faith directed towards and fixed upon 
Fesus Christ, faith in Fesus Christ. — eisemavras τοὺς πιστεύοντας : not 
simply wzfo, in the sense, 40, towards, up to, as the word is commonly 
understood ; but zz¢o (in the strict and usual sense of eis), entering into 
the heart, into the inner being of αὐ those who have faith. — οὐ. . . δια- 
στολή : for there is no distinction. The Jew is again reminded that he 
has no moral superiority in the sight of God over the Gentile. 


Vv. 23, 24. ἥμαρτον (ἁμαρτάνω). The aor. states the historic fact ; 
the pres. ὑστεροῦνται (ὑστερέω), that which is continually true. — τῆς 


28 NOTES ON ROMANS. 


δόξης τοῦ θεοῦ : the glory of God, — that glory which belongs to his char- 
acter and which he imparts to the believer. Cf. δικαιοσύνη τοῦ θεοῦ 
(i. 17). So Alf., Meyer, Godet, Hodge, Stuart, Shedd, et al. Other 
interpretations of the expression seem less natural. — δικαιούμενοι : pres. 
denoting what is continually taking place: being accounted righteous ; 
δωρεάν (acc. used as adv.), as a free gift, without any equivalent whatever 
in return, freely. — τῇ αὐτοῦ χάριτι : dy his grace, explains and intensifies 
δωρεάν. --- διὰ τῆς ἀπολ-- κτέ. : through the redemption (the redeeming 
act which is accomplished) 7 Christ Fesus. All human agency in this 
transaction is thus excluded. Note the three expressions: 77... χάριτι, 
by his grace, the efficient cause; διὰ τῆς ἀπολ-- κτὲ., through the redemp- 
tion etc., the means or method; διὰ πίστεως κτέ. (VV. 22, 25), through 
faith etc., the condition. — τῆς ἐν Χριστῷ ᾿Ιησοῦ : that which isin Christ 
(the Messiah) Yesws. The act of redemption is here conceived of and 
represented as entirely in him; not rough him, or dy him, but zz him; 
faith in Christ Fesus, and in no other. 


Vv. 25, 26. προέθετο (προτίθημι) : set forth ; in his incarnation, death, 
resurrection, and exaltation. This sense is generally preferred here (Alf., 
Meyer, Lange, De Wette, Thol., Hodge; also Vulg., Luther, Beza, Beng., 
and many others); though in i. 13, the word means, Zo purpose, and this 
meaning is preferred by some here (Chrys., Theophyl., et al.). — ἱλαστή- 
ριον may in construction be an adj. qualifying ὅν, or a subst. in appos. w. 
ὅν. The sense is the same in either case. The word occurs in Heb. ix. 5, 
with the article τό, where it is rendered mercy-seat. It may be rendered 
here as adj., propitiatory ; or as subst., a propitiation, a victim of propitia- 
tion. — ἐν τῷ αὐτοῦ αἵματι i his blood, denotes the means of propitiation. 
We may punctuate as in the R. V., with a comma after πίστεως. The 
verse would then read, whom God set forth (to be) a propitiation, through 
faith, in his blood, etc. So Alf., Meyer, Godet, De Wette, Shaff, et al. 
Others connect closely, through faith in his blood. So Hodge, Thol., 
Stuart, Shedd, Olsh.; so also Luther, Calvin, Beza. The thought is 
logical, if we connect ἐν τῷ αὐτοῦ αἵματι with προέθετο, or ἱλαστήριον, or 
πίστεως. Do we not gain the most just conception of the meaning, if we 
join it with the entire preceding statement; yet most intimately with 
πίστεως, which directly precedes it? — εἰς ἔνδειξιν τῆς δικαιοσύνης αὐτοῦ: 
for an exhibition, a showing forth, of his righteousness. The offering of his 
son exhibited his righteousness, as never before or since in the history of 
the world; especially his holiness, his justice, his hatred of sin; united 
with his amazing love and compassion. — Why this exhibition of his 
righteousness? διὰ τὴν πάρεσιν xKré., on account of the passing over 
(observe it is mdpeow, a passing by ; not ἄφεσιν, a remission) of the sins 
before committed in the forbearance of God.: “ For 4000 years the spectacle 
presented by humanity to all the moral universe was as it were a constant 


ΘΗ ΒΤ]. 2... 28: 39 


scandal. Excepting a few striking examples of punishment, divine justice 
seemed toslumber. One might even ask if it existed. Men sinned, and 
yet lived on to hoary age. Could it be said, the wages of sin is death ? 
This comparative impunity rendered a solemn manifestation of God’s 
righteousness necessary.” Godet. — πρὸς τὴν ἔνδειξιν... καιρῷ: a resump- 
tion, in a somewhat varied form, and with a fuller expression, of the 
thought begun in εἰς ἔνδειξιν κτέ. : with a view to the exhibition of his 
righteousness (his righteous character) in the present time. — εἰς τὸ εἶναι 
αὐτὸν xré. The end in view in all which is expressed from ὃν προέθετο 
to καιρῷ : Το the end that he might be righteous and making righteous the one 
who is of faith in Fesus. This clause furnishes the best comment on the 
meaning of δικαιοσύνη θεοῦ (i. 17, iii. 5, 21, 22, 25, 26) ;—the righteousness 
which essentially belongs to him (δίκαιον), and which he imparts to the 
believer (δικαιοῦντα xré). How much of the gospel is contained in these 
two verses! They brought peace and joy to the poet Cowper in a period 
of great mental depression. 


Vv. 27-31. Agreement of this method of justification with the 
true meaning of the law. 


V. 27. οὖν introduces a conclusion from vv. 21-26. “In a spirited 
interchange of question and answer, like a conqueror who has possession 
of the field, Paul now draws the conclusion that the Jewish glorying is 
excluded.” Meyer. — ἢ w. καύχησις indicates something well known. 
Cf. ii. 17 ff. ποῦ suggests that this glorying has now disappeared, is out 
of sight. — ἐξεκλείσθη (ἐκ-κλείω). 72 is excluded, has no longer any place. 
The aor. denotes an accomplished fact. — διὰ ποίου νόμου ; through what 
manner of law? sc. ἐξεκλείσθη. Note the difference between ποίου, what 
hind of, what manner of, and τίνος, which means simply, what. — τῶν 
ἔργων ; sc. νόμος : (a law) of works? 1. 6. ἃ law which demands works ἢ — 
οὐχί, an emphatic negation. — διὰ νόμου πίστεως : through a law of faith, 
i. e. a law which requires faith. 


V. 28. γάρ introduces the confirmation of obx!. — λογιζόμεθα : we con- 
clude ; we draw the direct logical conclusion. Cf. ii. 3; vill. 18. — 
ἄνθρωπον : the generic word: a human being ; any human bem. — χωρὶς 
ἔργων νόμον : added to the preceding statement for emphasis: apart Srom 
works of law. These do not even contribute, together with faith, to the 
acceptance of the human being as righteous. 

It cannot be too carefully noted in all this argument that Paul is speak- 
ing of “works of law,” Zegal works. In all such works, the human being 
has ever failed. In the epistle of James, on the other hand, an entirely 
different class of works is spoken of ; namely, the christian activity, 
which is the direct result of a living faith. Paul recognizes, as dis- 


40 NOTES ON ROMANS. 


tinctly as James, the importance and value of such works. Cf. Eph. ii. 10, 
aot 111, 8, 

V. 29. ἢ... μόνον : Or (if this is not admitted; namely, the statement 
in v. 28) zs God (the God) of the Fews only? If righteousness comes 
through works of law, as the Jews only had the law, the absurd conclu- 
sion follows that he was the God of the Jews only. In the grammatical 
analysis of this sentence, it is necessary to supply only ἐστίν, and not to 
repeat θεός. Lit. Or does God belong to the Fews only? So in the sen- 
tences following, Does he not belong to the Gentiles also? Yes, to the Gen- 
tiles also. — οὐχί anticipates an affirmative answer. Paul could affirm 
this with confidence; as it was not only clearly stated in the prophets, 
but proved also by the conversion of many Gentiles already. We can 
hardly imagine how impressive these emphatic statements must have 
been at the time when they were written. — "Iov8alev and ἐθνῶν may be 
correctly rendered either with, or without, the article. Win. p. 112,- 
“ Proper names do not require the article.” 


V. 30. εὔπερ (strengthened for εἰ) εἷς ὁ θεός : 27, indeed, if really God ts 
one ; if the divine being is a unity (a cardinal doctrine of the Jews), then 
it follows, that the Gentiles must_ either have no God, — an absurdity, — 
or must be under the superintendence of this one God. Meyer and some 
others read here ἐπείπερ, since indeed. The argument remains the same. 
From this principle of the unity of God, the apostle proceeds to make an 
additional statement of great importance,’ which follows as a natural 
conclusion from what precedes. — ὃς δικαιώσει κτὲ.: who will justify 
(account as righteous) the circumcision out of (as a result 97.) faith and the 
uncircumcision through faith (or through the faith). The rel. ὅς may here, 
as often elsewhere, and as the Lat. gu, be resolved into a personal pron. 
and conjunc.: avd he (so R. V.). περιτομήν and ἀκροβυστίαν (abstract 
for concrete) may be translated with the English article (omitted in Greek 
often with objects of which there is but one in existence, Win. § 19). — 
ἐκ, out of, denoting the source; διά, through, the way and means. ‘There 
is danger, in reading this verse, of laying too much stress on the prepo- 
sitions. They are not emphatic. Win. pp. 362, 411. The emphatic word 
in each clause is πίστεως : τῆς before the second πίστεως seems to point 
to the fact that the word had been just mentioned, and that the faith was 
the same in each case. It may further be noted that the fut. δικαιώσει 
affirms something that will be constantly realized. 


V. 31. A very important statement, often forgotten, and sometimes 
thought to contradict other statements of Paul. The eternal validity of 
the law, in its spiritual character, in its righteous requirements, remains 
and must remain, while the character of God is unchanged and unchange- 
able; but the law, viewed as a system and as a means of salvation to the 


CHAPTER IV. 1, 2. Ara 


sinner, was “made of none effect.” Cf. vii. 4, x. 4, 2 Cor. 111. 7, 11, 13, 14, 
Gal. ii. 19, ch. iii., Col. ii. 14, Eph. ii. 15. — νόμον : emphat. posit. : 


the law, i.e. the Mosaic law, as in v. 28. — οὖν: do we then, etc. The 
apostle introduces thus a possible objection to his doctrine in v. 30. — 
καταργοῦμεν : cf. v. 3, note. — ἱστάνομεν (ἱστάνω, a late form = ἵστημι) : 


we make tv stand, we establish. 


Cuap. IV. — ABRAHAM accounted rightecus (or justified) 
through faith. 


Vv. 1-12. The apostle shows that Abraham was accounted 
righteous through faith and faith alone. — Vv. 13-16. In proof of 
this, the reader is reminded that the inheritance of the world, 
promised to Abraham and his seed, was given independently of the 
keeping of the law. — Vv. 17-22. The posterity, to whom this 
inheritance should belong, was itself the fruit of faith. —Vv. 23-25. 
This example of faith applied to all believers. Hence Abraham 
obtained through faith righteousness, inheritance, posterity ; thus 
serving as an example of faith to us. 

The effect of this argument on the mind of a pious Jew can 
hardly be estimated. 


V.1. οὖν: then, therefore ; in view of the fact that we do not nullify, 
but establish, the law through faith. — rt. . . εὑρηκέναι (εὑρίσκω) κατὰ 
σάρκα; What then shall we say that Abraham, our forefather, hath found 
according to the flesh? i. e. through the flesh, by his own labor, his own 
works. Such is the logical arrangement and explanation of the majority 
of modern expositors. Many of the earlier commentators, however, con- 
nect κατὰ σάρκα with τὸν προπ-- ἡμῶν, our forefather according to the flesh 
(so κα. V.). W — H. omit εὑρηκέναι, and we should then translate, What 
then shall we say of Abraham (or in respect to Ab.), our forefather according 
to the flesh? ‘The verse presents one of those critical questions which 
we cannot decide with certainty, not affecting materially the general 
argument. 


V.2. εἰ γὰρ κτέ. The preceding question (with εὑρηκέναι expressed) 
implies a negative answer, thus, What hath Abraham found by his own 
natural, unaided, strength? or, What hath Abraham our forefather 
according to the flesh found? Nothing. Jor 7f etc. With εὑρηκέναι 
omitted, the force of γάρ is not so apparent. — ἔχει καύχημα κτέ. : he hath 
occasion for glorying, for self-congratulation. — ἀλλ᾽ od πρὸς θεόν : dut 
(he has) wot (occasion for glorying) towards God (only towards himself). 
It was not the grace of God through which he was accounted righteous; 
but this result was attained by his own works (ἐξ ἔργων). 


42 NOTES ON ROMANS. 


V. 3. τί yap κτέ. (But the supposition of v. 2 is not to be enter- 
tained.) or what saith etc. Such a supposition contradicts the express 
declaration of Scripture. The logical connection of these three verses is 
by no means beyond question. The above is the view of the Greek 
interpreters Chrys., Theod., Theophyl.; and is adopted by Thol., Meyer, 
et al. As Meyer remarks, it is true to the context and the meaning 
of the words. — ἐπίστευσεν (placed first for emphasis) δὲ κτέ. And 
Abraham believed (had faith in) God, and it (his faith, or the fact that he 
had faith, τὸ πιστεῦσαι) was reckoned to him for righteousness. Cf. Gal. iii. 6, 
note; James 11. 23. In all three places, the citation is made (with a 
slight variation) from the LXX. In the Hebrew, it reads (Gen. xv. 6), 
And he believed in the Lord ; and he counted it to him for righteousness. — 
ἐλογίσθη (λογίζομαι, to count, to reckon) αὐτῷ : 1ὲ was reckoned to him. 
Meyer cites with approval the note of Erasmus: quod re persolutum non 
est, sed tamen ex 7mputantis benignitate pro soluto habetur : that which is 
not in fact paid, but yet, from the goodness of the person imputing it, is held 
for paid. — eis (denoting result) δικαιοσύνην. Abraham’s faith was 
reckoned to him as leading into that state denoted by δικαιοσύνην. It 
may be rendered into English for righteousness ; but this fails to present 
the exact conception of the Greek. 


Vv. 4,5. τῷ δὲ ἐργαζομένῳ : ow to him that worketh, i. e. to him whose 
characteristic is τὰ ἔργα. — ὃ μισθός, the reward, wages, pay. — κατὰ 
χάριν... κατὰ ὀφείλημα (both expressions are emphatic) : according to 
favor, according to obligation. The pay is not reckoned as a matter of 
favor, but as a thing due to the laborer, a debt. — τῷ δὲ μὴ ἐργαζομένῳ, 
πιστεύοντι δὲ ἐπὶ κτέ, while to him who does not work, but directs and rests 
his faith upon etc.; i.e. to the one whose characteristic is not ἔργα, but 
πίστις. — Tov δικαιοῦντα τὸν ἀσεβήν, the one who accounts the ungodly as 
righteous. These two verses are a confirmation and an explanation 
εν. 3. 


Vv. 6-8. Agreement of this doctrine with the words of David (who in 
the mind of the Jew was scarcely second in authority to Abraham). — 
καθάπερ (κατά, ἅ, πέρ enclit.): according as, evenas. The rendering of 
Godet, précisément comme, precisely as, seems too emphatic. — τὸν 
μακαρισμόν : deriv. fr. μακαρίζω, to pronounce happy, to congratulate. The 
ending —uos implies action. Hence, the word means, not properly happi- 
ness (μακαριότης or μακαρία), but the act of pronouncing happy, the declara- 
tion of blessedness, the congratulation, Glicklichpreisung (Meyer). With 
λέγει, lit. speaks or expresses, the congratulation of the man etc. ; nearly 
equivalent to saying, congratulates the man etc. — μακάριοι, sc. εἰσίν, 
blessed (are they). — dv (ὅς, 4, 6) w. αἱ ἀνομίαι, whose iniguities. Note that 
the citation is from the LXX. — ἀφέθησαν (ἀφίημι, ἀπό, ἵημι) : (were and) 


CHAPTER IV. 9-ITI. 43 


are remitted. Cf. ἄφεσις, remission. — ἐπεκαλύφθησαν (ἐπί, τονὲ; and 
καλύπτω, to cover): are covered over, are covered completely. Note the use 
of the aorist in these two verbs. So rendered in R. V. The critical 
scholar will do well to observe habitually whether Winer’s view of the 
aorist in the N. T., or that of Buttmann, seems the more correct. — 
μακάριος .. . ἁμαρτίαν, Blessed is the man whose sin the Lord will in no 
wise take into the account, will certainly not reckon. In place of οὗ (gen. w. 
ἁμαρτίαν, the reading of Tisch. and W.— H.), many editors read 4, 
to whom, etc. (dat. w. Aoyis—). The intens. negation, οὐ μή w. subjunc. 
aor., sometimes w. fut. indic., is particularly frequent in the N. T. Note 
that the difference in form bet. the aor. subjunc. and fut. indic. is so 
slight that they might easily be interchanged. 


Vv. 9, 10. οὖν, therefore, then. After referring in vv. 3-5 to the 
manner in which Abraham was accounted righteous, and in vv. 6-8 to the 
testimony of David, Paul now introduces with οὖν a most important 
inquiry. —6 pax-.. . οὗτος, sc. ἐστίν. This declaration of blessedness, 
therefore, does it apply to, is it pronounced upon etc. Some understand 
here λέγεται; but λέγεται is very rarely, if ever, found w. ἐπί and acc., 
which means, zou with the notion of motion or of extent; 1. 6. directed 
upon ox extending over. — γάρ. No answer to the preceding question is 
expressed, but it is readily understood; 1. 6. upon the wncircumersion also ; 
for we say; thus resuming the statement in v. 3. The plur., we say, 
assumes the consent of the reader. The thought, ἐπίστευσεν... τῷ θεῷ, 
is here contained in the one word ἡ πίστις, h2s faith ; the article here as 
often used for an unemphatic possessive pronoun. — πώς οὖν ἐλογίσθη ; 
The fact that his faith was thus reckoned is supposed to be conceded. 
The question now arises, how, i what circumstances ? A point of great 
importance to the Jewish mind is here presented, and is emphasized by 
the form of statement; first, by a direct question; then, by a direct and 
unequivocal answer. — ὄντι : sc. αὐτῷ ἐλογίσθη : (was it reckoned to 
him) δοίης in, while he was in circumcision, or etc. — οὐκ, SC. ὄντι, 70¢ 
(when he was) in etc. 


V. τι. Meyer would separate this v. from the preceding only by a 
comma. καί, amd, “in consequence of the justification thus obtained,” 
Godet. — σημεῖον . . . περιτομῆς (gen. of apposition, Win. § 59, 8,a; gen. 
of designation or description, Meyer, Had., Butt.) : 26 vecewved (the) sign 
of circumcision. — σφραγῖδα (appos. w. σημεῖον) Kré.: a seal (an outward 
sign, cf. 1 Cor. ix. 2) of the righteousness of the faith (which he had while he 
was) in uncircumctsion. — τῆς .. . ἀκροβ-- naturally from its position goes 
w. πίστεως. — εἰς τὸ εἶναι κτέ. : a const. frequent in Paul’s epistles, to 
denote purpose or result; here purpose: ¢hat he might be (the) father of 
etc. αὐτόν, subj. of εἶναι ; πατέρα, pred. The subj. of the infin. directly 
after it, instead of before it, is especially frequent in N. T. — τῶν 


44 : NOTES ON ROMANS. 


πιστευόντων δι᾽ ἀκροβυστίας : of those who have faith while in uncircum- 
cision. διά w. gen., cf. note ii. 27. — eis τὸ Aoy—.. . δικαιοσύνην : same 
const. as above ; δικαι-- subj. of infin.: that righteousness might be reckoned 
to them. An important addition to the preceding statement, and not to 
be viewed as parenthetical. 


V.12. Bear in mind εἰς τὸ εἶναι αὐτόν, above. — πατέρα περιτομῆς : 
Sather of circumcision (abstract for concrete, father of persons circumcised; 
without the article, because some of the class, not all, are meant). — τοῖς 
οὐκ... ἀλλὰ Kal τοῖς κτέ: lit. following nearly the order of the Greek, 
to those not of circumcision only, but also to those who walk in the steps etc.; 
i.e. to those who have not the outward sign only, but also to those who 
walk etc.; two characteristics of one and the same class of persons. The 
article tots, repeated before στοιχοῦσιν, has occasioned some grammatical 
difficulty ; yet the great majority of commentators are agreed that this 
clause adds another, and most important, characteristic of the one class 
of persons. — τοῖς ἴχνεσιν : 722 the steps: dat. of place, Win. p. 219; dat. 
of manner, Butt. p. 184; cf. πνεύματι, Gal. v. 16 and 25. The latter 
designation (dat. of manner) seems preferable. — τῆς ἐν ἀκροβυστίᾳ 
(attributive position) πίστεως xré.: Greek order, of the in uncircumcision 
faith of our father etc. 


V. 13. Confirmation of the preceding from εἰς τὸ εἶναι αὐτὸν κτέ., that 
he should be the father of all who have faith, both Gentiles and Jews. — 
διὰ νόμου... διὰ δικαιοσύνης πίστεως : through the law... through the 
righteousness of faith: διά, through, i.e. the means. In a different sense in 
v.11. — ἡ ἐπαγγελία, It is usual to understand éyévero. Meyer prefers 
ἐστίν, as in v. 9, W. makapiouds. In either case, the statement would be 
logical in the connection. For not through the law was the promise made 
etc.; or, zs the promise etc., viewed as a permanent and present fact. — 
τὸ κληρονόμον ... κόσμου : that he should be heir of the world, explanatory 
of ἡ ἐπαγγελία. Precisely what is meant by heir of the world, has been 
much discussed. Perhaps it is best explained by the promise, zz chee 
shall all families of the earth be blessed, Gen. xii. 3. “It implies the uni- 
versality of the divine intention.” Shedd. 


V.14. εἰ γὰρ οἱ ἐκ νόμου (sc. εἰσί) κληρονόμοι : simple supposition ; 
“implying nothing as to the fulfilment of the condition,” Good. For if 
those who are of the law (are) heirs etc. — κεκένωται (kevdw) . . . κατήρ- 
γήται (καταργέω) : faith has been made void (empty) and the promise has 
been made of none effect (ἀργός, idle, inoperative, null). — The word Jaw, 
νόμος, is to be understood of the Mosaic law as a system ; not “the moral 
law” in distinction from “the ceremonial law,”—a distinction too fre- 
quently made in modern times, and one that often obscures, or distorts, 
the argument of Paul. 


CHAPTER IV. 15-17. 45 


V. 15. γάρ introduces the confirmation of κεκένωται κτὲ., faith has 
been made void and the promise has been made of none effect ; because 
the law, as opposed to these, effects, brings about, an opposite result; 
namely, ὀργήν, wrath, i.e. the divine wrath. — ov δὲ... παράβασις : dz 
where the law does not exist, there ἐξ not even transgression (of it); a very 
simple and self-evident proposition. There is in this case no specific 
transgression of the law, so as to work the divine wrath. We understand 
νόμος here again (as in all this argument) to mean the Mosaic law. 
Observe the apostle says οὐ δὲ παράβασις. He does not and could not 
say ob δὲ ἁμαρτία. That would contradict what he so distinctly affirms 
elsewhere. Cf. V.13. He simply affirms again the fact, that he who has 
faith, not being under the law, is under another and totally different sys- 
tem. This prepares him for the conclusion in the next verse. 

The above seems to us the simplest and most natural interpretation of 
this verse. If by νόμος after ἔστιν we understand /zw in the widest sense, 
the explanation is difficult, the argument ceases to be clear and connected, . 
and it makes the writer guilty of employing the same word νόμος in the 
same sentence in two widely different senses. Instead of οὗ δέ, many 
commentators read here οὗ γάρ. The argument remains the same, but is 
not so clear. 


V.16. διὰ τοῦτο: on this account; because the law works wrath and 
can do nothing besides. Note the striking brevity and force of the 
Greek: on this account, of faith, in order that according to grace. Meyer 
understands κληρονόμοι εἰσίν after διὰ τοῦτο, and κληρονόμοι ὦσιν after 
ἵνα: on this account (they are heirs) as a result of faith, in order that (they 
may be heirs) according to grace. Others supply other phrases, but with 
the same general force. — ἵνα κατὰ χάριν : the divine purpose in accept- 
ing them as heirs by faith, that it may be according to grace ; not as a 
reward (μισθός), but (δωρεάν) as a gift. — εἰς τὸ εἶναι (the end in view in 
all this) βεβαίαν (predicate posit.) τὴν ἐπαγγελίαν (subj. of εἶναι): 20 the 
end that the promise may be sure, firm, secure. — οὐ TO. . . μόνον ἀλλὰ 
καὶ τῷ... ᾿Αβραάμ (added to παντὶ τῷ σπέρματι for emphasis and to 
remove all possibility of doubt as to the meaning): mot to that (seed) 
which is of the law only, but also to that which is of the faith of Abraham. 
The first of these clauses would include the believing Jews; the second, 
all believers, all who have the faith of Abraham, even though not his 
lineal descendants. — ὃς ἡμῶν : who zs the father of us all, i.e. of all who 
have faith. 


V.17. καθὼς... τίθεικά σε: as it has been written, I have made thee 
the father etc.: ὅτι before the oratio recta not rendered. Cited from the 
LXX, Gen. xvii. 5. — κατέναντι... θεοῦ : to be closely connected in 
thought w. ds . . . ἡμῶν, from which it is separated by a parenthetical 


46 NOTES ON ROMANS. 


clause. θεοῦ, antecedent incorporated in the relative clause, may be 
resolved thus: κατέναντι τοῦ θεοῦ κατέναντι οὗ ἐπίστευσεν : before the God 
before whom he exercised faith. — τοῦ ζωοποιοῦντος τοὺς νεκροὺς καὶ 
καλοῦντος κτέ. : who makes alive, quickens, the dead, and calls the things 
not existing, as tf existing ;— words carefully chosen and strictly appli- 
cable; the first clause to Abraham himself and Sarah, the second to their 
descendants. That which follows makes this application sufficiently 
clear. Different meanings have been attached to καλοῦντος, who calls: 
(1) who commands, utters his command respecting ; so Meyer, Hodge, et al.: 
(2) who utters his creative command respecting ; so Thol., Stuart, Shedd, 
and most expositors: (3) who names, speaks of ; so Alf. The last is the 
most common meaning of καλεῖν, and certainly makes good sense. The 
classical scholar will note here the neg. μή where he would expect ov. 
The encroachments of μή on οὐ in the later Greek are very perceptible 
anche IN.<T. 


V.18. ὅς: same anteced. as ὅς inv. 17, i.e. "ABpadu. — παρά w. acc., 
contrary to; ἐπί w. dat., upon, resting upon : so in classic Greek. — εἰς τὸ 
γενέσθαι αὐτὸν κτέ : here with the ordinary teleological force of this 
const. in N. T.: had faith, exercised faith (ἐπίστευσεν), to the end that he 


might become etc. — κατὰ τὸ εἰρημένον : connect w. γενέσθαι in thought : 
that he might become... according to etc. — οὕτως, thus, so, i.e. as 


the stars for number, Gen. xv. 5; an exact citation of the words in 
the LXX. 


V. 19. Note the omission of od before κατενόησεν : and not being weak 
in faith (i.e. with a strong faith), he considered etc. — τὸ ἑαυτοῦ σῶμα, 
Note τῆς reflexive ἑαυτοῦ, which is so rare in N. T.; used here with some 
emphasis. — νενεκρωμένον (vexpdw, to make νεκρός): made dead, deadened, 
with respect to generative power; in the same sense τὴν νέκρωσιν, the 
deadness. It appears that this restored generative force continued after 
the death of Sarah, according to Gen. xxv. 1 ff. — ἐκατονταέτης που 
(somewhere near, about) ὑπάρχων (note the frequency of ὑπάρχω in N. T., 
nearly = εἰμί) : deing about etc.; or the particip. w. concessive meaning, 
though he was about etc. 


Vv. 20, 21, 22. εἰς δὲ... οὐ διεκρίθη (δια-κρίνω) τῇ ἀπιστίᾳ : a continua- 
tion of the thought in v. 19, σοΐ with a weak faith did he regard his own 
body . . . and looking into the promise of God, he did not waver (did not 
doubt) through the lack of faith. — ἐνεδυναμώθη (ἐν-δυναμόω) : was made 
strong in etc. — πληροφορηθείς (πληρο-φορέω) : being fully assured. — 
ὅτι ὃ ἐπήγγελται (ἐπαγγέλω) ... ποιῆσαι : that what he has promised he 
is able (powerful) to perform also: stated as a general truth, as something 
which is always true. — διὸ καὶ ἐλογίσθη (λογίζομαι) αὐτῷ εἰς δικαιοσύνην : 
wherefore it was reckoned also to (or for) him (as leading) into righteous- 


CAPT En -1V.. 23.225; V.. τ. 47 


ness. The καί is not without force. He exhibited remarkable faith in 
God’s promise, wherefore it was reckoned also ; — first the fact of his faith, 
then the result also is stated. 
Vv. 23-25. Application of all this to Christians. — οὐκ ἐγράφη (γράφω) : 
subj., the clause ὅτι ἐλογίσθη αὐτῷ: and the fact that it (his faith) was 
reckoned to him (for righteousness) was not written (was not recorded) on 
account of him alone. — οἷς (relates directly to ἡμᾶς) μέλλει λογίζεσθαι : 
to whom it is about to be reckoned. — τοῖς πιστεύουσιν (in appos. w. ois) 
ἐπὶ τὸν κτέ. : who rest our faith upon etc.; or, if we rest our faith upon; 
‘or, sézce we rest etc. The participle may be viewed as expressing simply 
the relation of time, or condition, or cause. Each and all of these ideas 
would be suitable here. — ἐπὶ (cf. v. 5) τὸν ἐγείραντι . .. ἐκ νεκρῶν : upon 
him who raised Fesus our Lord from the dead. Note that the Christian is 
here represented as resting his faith on the same person on whom Abra- 
ham reposed faith; and also that the great, the prominent, fact on which 
his faith rests is the resurrection of our Lord. — ὃς (relates to Ἰησοῦν) 
παρεδόθη (παραδίδωμι) διὰ τὰ KTE.: who was delivered up on account of (or 
because of ) etc. — ἠγέρϑη (ἐγείρω) διὰ τὴν δικαίωσιν ἡμῶν : was raised on 
account of (i.e. for the purpose 97) our justification. δικαίωσις occurs in the 
Ν. T. only here and in ch. v. 18. The ending -o1s denotes commonly, in 
nouns derived from verbs, the acting or doing of that which the verb signi- 
fies: δικαίωσις, the act of δικαιόω, the act of accounting righteous. διά w. the 
acc. denotes either the moving or the final cause: διὰ τὰ παραπτώματα, 
because of our trespasses; διὰ τὴν δικαίωσιν ἡμῶν, for the purpose of our 
justification, i. e. to bring about the act of accounting us righteous. 
_ Observe how much of the gospel is contained in this one verse. 


Cuap. V. — After dwelling thus far on the subject of ~zghteous- 
ness by faith (δικαιοσύνη ἐκ πίστεως), --- its necessity (i. 18 —ill. 20), 
its nature (iii. 2 -- 30), its relation to the law (iii. 31—-iv. 25), — Paul 
now presents the certainty of final salvation to those who have 
faith (v. 1-11), and makes an extended comparison of this salvation 
with the ruin through Adam (v. 12-19), which had been, and must 
be, even aggravated by the law (v. 20, 21). 


V.1. Δικαιωθέντες (emphat. position; stands in close connection w. 
τὴν δικαίωσιν) ... ἐκ πίστεως : accounted righteous by faith. This is viewed 
as an accomplished fact. — οὖν, wherefore ; a conclusion from the argu- 
ment iii. 21 to iv. 25. — εἰρήνην ἔχωμεν : the reading of Tisch., and 
W —H.; Jet us have peace. We cannot possibly adopt this. The state- 
ment of the fact seems the only suitable idea in the connection. The 
transcriber seems here and in other places in the N. T. to have con- 
founded o and w. This might easily be done, as the two letters were 


48 NOTES ON ROMANS. 


probably not distinguished in pronunciation when the earliest MSS. now 
extant were written. We translate therefore, we have peace. So the 
great body of scholars understand it, — Alf., Meyer, Godet, Hodge, Lange, 
Thol., Stuart, Shedd, et al. — πρὸς τὸν θεόν : English idiom, with God ; 
strictly, in the Greek idiom, toward God, in relation to God. Though we 
may have anything but peace in our worldly relations, foward God all is 
peace. — διὰ xré., through etc., the means by which this is brought 
about. 


V.2. δι’ οὗ καὶ... ἐσχήκαμεν (ἔχω) : through whom also we have 
had. καί 15 usu. joined thus w. δι᾿ οὗ. — τὴν προσαγωγὴν . . . εἰς κτέ.: 
access by faith into etc., or our access by faith into etc. (the article signifying 
something well known; or used as an unemphatic possessive pronoun). — 
τὴν χάριν... ἑστήκαμεν (perf. in form, pres. in meaning, fr. ἵστημι): 
this grace in which we stand. Connect eis τὴν χάριν ταύτην in thought w. 
τὴν προσαγωγήν : access (or our access) into this grace (i. e. into this gracious 
state or condition); τῇ πίστει, dat. of manner or means. — καυχώμεθα 
(καυχάομαι) is in form either indic. or subjunc. We view it as indic. It 
is generally in the N. T. translated, fo glory. If we render it, zo rejoice, 
we should bear in mind that it expresses a triumphant, an exultant, joy. — 
ἐπ᾿ ἐλπίδι: Eng. idiom, zz hope ; Gr. idiom, «pon hope, as the foundation 
of our exultant joy. — τῆς δόξης (objective gen.) τοῦ θεοῦ: upon hope of 
(sharing) the glory of God. Connect this w. 8? οὗ above: through whom 
we have triumphant joy, founded upon the hope of sharing the glory of 
God. All this joy and hope can come only through Christ. 


Vv. 3,4. οὐ μόνον δέ: sc. καυχώμεθα ἐπ᾽ ἐλπίδι τῆς δόξης τοῦ θεοῦ. --- 
καυχώμεθα ἐν ταῖς θλίψεσιν : we glory in afflictions (or tribulations). ἐν 
here, not in the sense zz the midst of, but zz, as denoting the sphere, the 
matter, the ground, of the glorying. θλίψις occurs often in the N. T., and 
is rendered by several different words; usu. ¢rzbulation or affliction (these 
two with about equal frequency). — ὑπομονήν (ὑπο-μένω) : a remaining 
under, endurance, fortitude (Ausdauer, Meyer; la constance, Godet). — 
δοκιμήν : a testing, proving ; usu. w. the collateral idea of approval (cf. 
δόκιμος, approved): probation, R. V.; approval, Alf., Lange; approbation, 
Stuart; experience, Shedd. We prefer the word approval. — ἐλπίδα : 
hope, specially the hope mentioned in v. 2, τῆς δόξης τοῦ θεοῦ. How many 
Christians have learned that they have arrived at the fulness of a glorious 
hope through affliction! 


V. 5. ἡ δὲ ἐλπὶς od καταισχύνει : and hope (the hope here described) 
maketh not ashamed, does not disappoint. And this is the only hope that 
never does disappoint and make ashamed. The verb in the pres. tense 
expresses a general truth, that which is always true, in all time, or with- 
out regard to time. — ὅτι introduces the reason of the foregoing state- 


CHAPTER ΨΥ. 6, 7. 49 


ment: decause the divine love has been poured out (ἐκκέχυται, fr. ἐκ-χέω) 
in our hearts through the Holy Spirit which has been given tous. Where 
this love fills the heart, the Christian’s hope never makes ashamed. 
ἡ ἀγάπη τοῦ θεοῦ may mean our love for God (objective gen.), or God’s 
love for us (subjective gen.), or it may include both ideas at once. The 
second, God’s love for us, is perhaps the most prominent thought (cf. V. 8), 
but should not exclude the other. The one does not exist in the heart 
without the other. Note the word ἐκκέχυται, ---- an expressive metaphor, 
~denoting abundance, fulness. — διά w. gen.: the regular const. in the 
N. T. to denote the mediatorial agency of Christ and of the Spirit. 


V.6. ἔτι is not to be connected w. Χριστὸς. . . ἀπέθανεν, but should 
be viewed as repeated, perhaps with emphasis, after ἀσθενῶν, and should 
be rendered but once, i. 6. after ἀσθενῶν. W —H. read here εἴ ye, szzce. — 
yap, for, introduces the proof of God’s love, as affirmed in v. 5. The 
sense is the same, if we read with W — H. εἴ ye, since. — OvTwv... ἔτι : 
while we were yet without strength (ἀσθενῶν, gen. pl., fr. ἀσθενής, a priv. 
and σθένος, strength): with no ability to help ourselves, —a fact which 
the philosophical and religious systems of Asia and of Greece had failed 
to recognize or suitably to emphasize. — κατὰ καιρόν : according to a 
fitting time, in due season. When this fitting time had arrived in the 
affairs of the world, God alone could judge. With this expression, cf. 
Eph. i. 10, εἰς οἰκονομίαν τοῦ πληρώματος τῶν καιρῶν; also 2 Cor. vi. 2, 
καιρῷ δεκτῷ. — ὑπὲρ ἀσεβῶν : 77 dchalf of etc. The question has been 
much discussed whether Christ died zzstead of, in place of, as well as 
tn behalf of. It is true that ὑπέρ is the ordinary preposition used in this 
connection, and that ἀντί is never used thus; yet the idea of substitution 
is distinctly expressed in Matt. xx. 28, and Mark x. 45, λύτρον ἀντὶ πολλῶν; 
also in ἀντίλυτρον ὑπὲρ πάντων, τ Tim. ii. 6; also in the idea that Christ 
gave himself as a sacrifice to God, Eph. v. 2; that he was a propitiation, 
Rom. iii. 25, 1 John ii. 2, iv. 10. — ἀσεβῶν (ἀσεβής, fr. a priv. and σέβομαι, 
20 revere, to reverence): persons without reverence, ungodly. He died for 
those who were not only weak and unable to help themselves, but also 
without reverence towards him, impious. This presents the divine love 
in a most striking light. The writer dwells on the thought and amplifies 
it in vv. 7, 8. 

V.7. “To set forth in a light altogether exceptional the character of 
the love attested to humanity in this death of Christ, the apostle com- 
pares the conduct of God in this circumstance with the most noble and 
the rarest proofs of devotion which the history of the human race pre- 
sents, and makes us measure the distance which still separates these acts 
of heroism from the divine sacrifice.” (Godet.) This illustrative character- 
izing (erlauternde Charakterisirung, Meyer) of the divine love, in dying 
ὑπὲρ ἀσεβῶν, is introduced by yap ... yap epexegetic. (See L. and Sc.; 

4 


50 NOTES ON ROMANS. 


also Robinson.) Perhaps the force of γάρ may be better appreciated by 
dwelling on the preceding statement and repeating it, somewhat in this 
way: This death of Christ for ungodly men was an act altogether unex- 
ampled; for scarcely in behalf of a righteous man will one die ; for in behalf 
of the good man perchance one even dares to die. According to Meyer, also 
Chrys., Theod., Theophyl., Calvin, Beza, et al., no contrast is made 
between δικαίου and τοῦ ἀγαθοῦ, but both are contrasted with ἀσεβῶν. 
The first sentence begins with μόλις, scarcely; the second admits the 
possibility ; then comes the amazing contrast in v. 8. According to 
Jerome, Erasm., Luther, Melanch., both δικαίου and ἀγαθοῦ are neuter 
(pro re justa ; um des Rechtes willen, um etwas Gutes willen). The pre- 
vailing interpretation now is to understand both as masc.; to take δικαίου 
in the usual sense, righteous or just, 1. 6. a strictly righteous man ; and Tov ~ 
ἀγαθοῦ in the sense, the good man, the benefactor (the man who has been 
kind and has actually conferred favors). This interpretation does no 
violence to the meaning of the words, and seems altogether the most 
simple, natural, and forcible. So Alf., Godet, De Wette, Thol., Olsh., 
Stuart, Hodge, Schaff, Shedd, et al. The emphat. posit. of ὑπὲρ τοῦ 
ἀγαθοῦ strongly favors this interpretation. 


V.8. The great contrast to human devotion and love. — συνίστησιν : 
pres. tense, indicating what is ever true, — τὴν ἑαυτοῦ ἀγάπην : Ais own 
love. The classical scholar will note here the emphatic word ἑαυτοῦ. --- 
εἰς ἡμᾶς : belongs, says Meyer, w. συνίστησιν. Why? Why with συν- 
tornow rather than with τὴν. .. ἀγάπην ᾽ Why not with the whole clause, 
as the order of the words indicates? — ὅτι ; 27: that, in view of the fact 
that, seeing that. — ἔτι... ἡμῶν : while we were yet sinners: more direct 
and personal in its application to us‘than ὑπὲρ ἀσεβῶν, v.6. Note how 
closely the conceptions 6 θεός and Χριστός are united in this great trans- 
action; how completely the oneness, and yet the distinctness, of the two 
are presented. 


V.9. πολλῷ οὖν μᾶλλον : mach more then. If God exhibited his love 
towards us in so remarkable a manner while we were yet sinners, much 
more, for a much stronger reason etc. If the greater exhibition of love 
has already actually been made, with how much more certainty may we 
expect the lesser; — the argument a fortior7. — δικαιωθέντες : made or 
accounted δίκαιοι, righteous. — viv: now, in contrast with our former con- 
dition. — ἐν τῷ αἵματι αὐτοῦ : 72 his blood, —connect in idea both with 
what precedes and with what follows. — σωθησόμεθα (σώ(ζω) ... ἀπὸ τῆς. 
ὀργῆς : we shall be saved from the wrath, i.e. from the impending wrath of 
God against the ungodly. — 8 αὐτοῦ: through him, i.e. through the 
intercession of the risen and exalted Jesus. Cf. ἐν τῇ ζωῇ αὐτοῦ, v. Io. 
Observe, both in this verse and in verse 1, the particip. δικαιωθέντες is in 
the aor. tense; denoting an accomplished fact, not a progressive work. 


CHAPTER V. 110-12: SI 


We who have faith have been accepted as righteous once for all. Our 
sanctification, expressed by ἅγιος and its derivatives, may be represented 
as progressive. 


V. 10. The apostle dwells on the leading thought of the preceding 
verses, presenting it ina varied form. The thought is fundamental in 
Christianity. He labors to clinch the nail. — ἐχθροί, exemies, expresses 
both ideas, ating and hated. The latter seems to be more prominent 
here. The word πολέμιοι, public enemies, so common in classic Greek, is 
not found in the N. T. — κατηλλάγημεν (κατ-αλλάσσω) τῷ θεῷ: we became 
reconciled to God, i.e. our condition was changed (see L. and Sc. ἀλλάσσω 
and καταλλάσσω), and we entered into new relations, by virtue of which 
our enmity to God, and especially his enmity to us, were completely 
removed. — διὰ τοῦ θαν-- κτέ. Note that the apostle does not say through 
his Son, through his life, or his teaching, or his faultless example, but 
through the death of his Son. — καταλλαγέντες : being reconciled, — an 
accomplished fact ; the old relations of enmity having been changed for 
those which are entirely new. — ἐν τῇ ζωῇ αὐτοῦ : zz zs life; in the fact 
that he lives and intercedes, —a fuller expression of the thought contained 
in δι᾽ αὐτοῦ, v. 9. 

V.i1. Yet another fact; another expression showing the fulness of 
the apostle’s conception. — οὐ μόνον δέ: the grammatical const. is made 
simplest by understanding καταλλαγέντες, and not only reconciled, but also 
rejoicing etc. So Meyer,etal. Yet the majority of commentators under- 
stand ἐσμέν w. καυχώμενοι, and read thus: avd not only (so), not only is 
all this which has just been stated true, but we rejoice also etc. See note 
On καυχώμεθα, v. 2. — ἐν τῷ θεῷ : 272 God, in the assurance that he 
loves us, that we are accounted righteous, that we are reconciled to him 
and shall be saved, — the chief joy of the Christian, yet a joy unintelligible, 
impossible, to the unconverted man. This joy of the Christian can come 
only διὰ τοῦ κυρίου ἡμῶν ᾿Ιησοῦ Χριστοῦ. --- viv: now, at the present time. 
The reconciliation is not something merely in prospect, something hoped 
for, but a present possession and joy. Inv. 9, νῦν is contrasted with a 
previous time; here with the future. 


Vv. 12-19. — A comparison of the salvation in Christ with the 
ruin through Adam. 


V. 12. Διὰ τοῦτος Meyer understands this as a conclusion from 
verse 11. Therefore, i.e. from the fact that we have received through 
Christ the reconciliation, and the certainty of salvation. The majority 
understand it as a conclusion from the entire preceding argument of the 
chapter. — ὥσπερ introduces a dependent sentence, which is not followed 
by a regularly constructed principal sentence. At what point the thought 


52 NOTES ON ROMANS. 


of the principal sentence begins is not certain. Meyer compares the 
structure with Matt. xxv. 14, 1 Tim. i. 3, where the comparison only is 
formally expressed; that which is compared is left unexpressed. In the 
passage before us, he considers the thought of the principal sentence to 
begin with ὅς ἐστιν τύπος τοῦ μέλλοντος in verse 14. This is the view of 
Calvin, Thol., et al. The majority of commentators, however, view the 
structure as unfinished, and the sentence as begun anew in v. 18. So 
Godet, Stuart, Hodge, Schaff, Shedd, et al. — δέ ἑνὸς ἀνθρώπου : through 
one man. “Paul does not mean that sin entered the world by Adam, 
exclusive οἵ Eve: by the man, in distinction from the woman. He employs 
the term ‘man’ as it is employed in Gen. v. 2, to denote the human 
species, which God created bi-sexual, in two individuals, male and female.” 
(Shedd). — ἡ ἁμαρτία, 6 θάνατος : the generic article; siz, death (natural 
and spiritual). — καὶ οὕτως εἰς πάντας... διῆλθεν : lit. ad so death passed 
through into all men. Wow all this took place is a question much dis- 
cussed, and very differently answered by different schools of philosophers 
and theologians. The teachings of the Bible have mainly to do with the 
fact and the remedy. — ἐφ᾽ ᾧ (/or that, because ; the old interpretation, 
in quo, in whom (i.e. Adam), is now generally abandoned) πάντες ἥμαρτον 
(aor. of ἁμαρτάνω) : for thatall sinned. Observe it does not say, dy whom, 
or 77 whom (meaning Adam), a// sinned. ‘This idea, so often associated 
with the expression, is not suggested by ἐφ᾽ ᾧ (ἐπὶ @). What, then, is the 
statement of the verse and the contrast which follows? Simply this: 
Through one man, sin (with all its consequences) entered the world ; 
through one also the remedy for sin. The question, Zow the entire race 
became involved in the consequences of the one act of the one man, is 
not discussed by the apostle. The fact alone is affirmed. Godet well 
remarks: “In the revelation given to the apostle of the system of salva- 
tion, this mysterious connection was supposed, but not explained” (“sup- 
posé, mais non expliqué”). Is it necessary or profitable for .us to go 
beyond what is revealed? 

In respect to the grammatical structure of the sentence, we venture to 
make a suggestion. The verbs of the sentence, εἰσῆλθεν, διῆλθεν, ἥμαρτον, 
are all in the aorist tense. Now, if we view these aorists as guomic, — 
a use which Winer indeed denies in N. T. Greek, but which Buttmann, 
rightly we think, affirms, — perhaps the thought of the verse may be 
expressed thus, as a general truth without regard to time: Zhrough one 
man sin enters the world; through sin, death; and so death enters into all 
men, because all sin. We have thus a statement of the facts, and the 
sequence of those facts. For the force of the gnomic aorist, see Butt. 
N. Test. Gram. p. 201 ff.; Had. 707; Good. ὃ 205. Cf. Buttmann’s view, 
p- 202, of the doctrinal statement in Rom. viii. 29, 30. As the guomic 
aorist is freely interchanged with the present (Had.), may we not view 


CHAPTER V. 13, 14. 53 


ἥμαρτον in ili. 23 as a general truth, —a// sin, and come short of the glory 
of God ? 


V.13. γάρ: and this is true (that death entered, and still enters, into 
all men ; because all sinned, and still sin), for etc. The confirmatory fact 
is contained in vv. 13, 14. — ἄχρι... νόμου : zzz the (Mosaic) daw; i.e. 
ἀπὸ "Addu μέχρι Mwicéws, from Adam to Moses. — ἁμαρτία ἣν (impf., 
continued state) ἐν κόσμῳ : 5272: (introduced into the world by one man) 
was (continued) in the world. Note that ἁμαρτία, in v. 13, is without the 
article. Does this indicate that the conception of sin was less clearly 
defined during this period? κόσμῳ has nearly the force of a proper name, 
and hence is often without the article. Win. p. 123. — ἁμαρτία δὲ οὐκ 
ἐλλογεῖται (ἐλλογέομαι, ἐν, Adyos). This verb occurs nowhere else, except 
in a Greek inscription given by Boeckh. In Philemon v. 18, we find 
ἐλλόγα, from é€AAoydw, same derivation. The root-meaning of ἐλλογεῖται 
seems to be clear, zs reckoned (Alf.); 7s taken into account (wird in Rech- 
nung gebracht, Meyer; cf. λογίζεται, iv. 4). With οὐκ, zs not reckoned, is 
not taken into account, is not imputed (a less exact rendering). — μὴ ὄντος 
νόμου : when there is no law, or if there is no law. But the question 
arises, by whom is sin not taken into account? Some would answer; by 
the sinner himself. So Augustine, Ambrose, Luther, Melanchthon, 
Calvin, Beza, Stuart, Thol., et al. Meyer understands it, sz 2s not taken 
into account (for punishment, on the part of God; zur Bestrafung, und 
zwar von Gott). So Alf., De Wette, Beng., Olsh., et al. It is not diffi- 
cult to view the statement in both ways: 5771 zs not reckoned, is not taken 
into account (by the sinner), 2f there ts no law; or, sin is not taken into 
account (for punishment on the part of God), zs γέ zmputed (to the sinner 
of God), when there is, or if there 7s, no law. May not both ideas be 
included in the general statement? Is it necessary to limit the thought 
entirely to either one of these aspects? We think not. The further 
question arises here, what is the meaning of νόμου in the last clause of 
the verse? Does it mean law in the widest sense? or does it mean here, 
as in ἄχρι νόμου, the Mosaic law? Meyer understands the latter, and 
translates it with the article, the Jaw (das Gesetz). It is by many under- 
stood in the former sense, /aw, law in general. 


V.14. ἀλλά, yet (though sin is not taken into account). — ἐβασίλευσεν 
(emphat. posit.) ὁ θάν--, death reigned. — καὶ ἐπὶ τοὺς κτέ. (added to show 
the universality of the reign of death): even over those who had not sinned 
after the likeness of Adam’s transgression (i. e. in the same manner in which 
Adam had sinned). — ἐπὶ τῷ Spovdpare (cf. note i. 23) τῆς παραβάσεως 
(object. gen., Meyer; subject. gen., Hofm.: it may be viewed either way; 
cf. vi. 5). Though account was not taken of sin, yet death reigned over 
all, —a proof that sin was in the world. — μέχρι Maicéws = ἄχρι νόμου. 
— ὅς ἐστιν τύπος κτέ. : who is a type, a pattern etc. The German word 


‘i 


54 NOTES ON ROMANS. 


Vorbild is more expressive. — τοῦ μέλλοντος : of the one about to be, of the 
future (Adam): future, as viewed from the time of Adam; hence we may 
translate, of him who was to come. 


V.15. GAN ody... χάρισμα : lit. dat not as the fall (the fall-aside), so 
also the free gift. ‘Though Adam and Christ stand, each at the head of a 
long line, related to each other as type and antitype, yet how different are 
the two facta,—the one the παράπτωμα, the other the χάρισμα. In v. 14 
παραβάσεως is fr. παρα-βαίνω, to transgress, to go aside; V.15, παράπτωμα, 
fr. παρα-πίπτω, to fall aside. The ending --μα, in substantives derived from 
verbs, denotes the vesz/¢ of an action: παράπτωμα, the result of παρα-πίπτω; 
χάρισμα, the result of χαρίζομαι, to do or show a favor or kindness gratut- 
tously ; Lat. gratificart. The common logical order of a sentence would 
be, first οὕτως w. its member, then ὡς w. its member. Thus: But the 
gracious gift is not like (so as) the fall. Paul adopts the order in which 
each occurred, and presents each pointedly with a strong contrast. — 
εἰ yap xré. (the two, the fall and the gracious gift, are not alike): for if 
by the fall of the one the many died (or, viewing ἀπέθανον as gnomic aor., 
the many die). — πολλῷ μᾶλλον cannot mean much more in number; that 
would be an impossibility. Does it, then, denote degree? Thus: much 
more (in degree or in quantity) did the grace ... abound. So Erasm., 
Calvin, Beza, Alf., Godet (le degré d’extension), et al. We cannot adopt 
this view; but, instead of it, the more usual one, much more,—in the 
logical sense, “the logical plus,” multo potius, the argument ἃ fortiori, for 
a much stronger reason, much more signally. So Chrys., Theodoret, Meyer, 
Hodge, Stuart, Lange, et al. — ἡ χάρις τοῦ θεοῦ : the grace of God, the 
source of the gift (7 δωρεά). ἡ .. «ἡ denotes that which is well known. — 
ἐν χάριτι... Χριστοῦ: 75 (the) grace that of the one man Fesus Christ. 
Does this clause describe 7 δωρεά, or ἐπερίσσευσεν ἢ It makes good sense 
viewed either way, and commentators are divided in opinion. Need we 
separate it in thought from either? May we not, as in so many similar 
instances, connect it with both subject and verb? — ot πολλοί, the many, 
the long line at the head of which stands the one man, the offender, Adam; 
τοὺς πολλούς, the many, the long line at the head of which stands the one 
man, the deliverer, Jesus Christ. How many, and who, are included in 
the τοὺς πολλούς, we learn from the important words, of . . . λαμβάνοντες, 
in verse 17. — εἰς τοὺς πολ--: not simply Zo, or unto, but into, i.e. into 
their hearts. 


V.16. Another contrast. τὸ δώρημα, sc. ἐστίν. The sentence is the 
same in const. with the first part of v. 15, οὐχ ὡς ... οὕτως καὶ KTE., 
except that οὕτως καί is omitted before τὸ δώρημα; and not, as through one 
having sinned, is the gift: τὸ δώρημα, the result of giving, the thing given: 
τὸ χάρισμα, the result of χαρίζομαι, the gracious gift: δωρεά, apparently - 
synonymous w. δῶρον, the generic word for gift, Lat. donum. — τὸ μὲν yap 


CHAPTER V. 17, 18. ἘΞ 


κρίμα... τὸ δὲ χάρισμα κτέ. (Meyer understands ἐστίν) : for the judgment 
is (or proceeds, Godet va) from one into condemnation, but the gracious gift 
Srom many trespasses (many instances of falling aside) into justification (into 
the result of δικαιόω, fo account righteous). The contrasted words are 
τὸ κρίμα... τὸ χάρισμα... ἐξ ἑνὸς... ἐκ πολλῶν... εἰς κατάκριμα... 
εἰς δικαίωμα. It is a question whether ἑνός (after ἐξ) is masc. or neut. ; 
usually viewed as masc., like δι ἑνὸς ἁμαρτής-. Again, πολλῶν may be 
masc., from the trespasses of many (but is usu. viewed as neut.). It seems 
more natural to supply the same word (ἐστίν) w. δώρημα, κρίμα, χάρισμα: 
yet the latter part of the verse is often translated in the past tense, che 
judgment came etc. 


V.17. yap: (And these two contrasts in vv. 15, 16, are certainly true,) 
for etc. “If a feeble objective cause, without personal appropriation on 
the part of those interested, has been able to found a kingdom of death, 
for a much stronger reason one may be certain that an objective cause, 
more powerful still, and individually appropriated, will be capable of 
founding a glorious kingdom of life.” (Godet.) — ἐβασίλευσεν, reigned, 
became king (Good. ὃ 200, Note 5, (4); Had. 708): βασιλεύσουσιν, w// 
reign, will become kings. — πολλῷ μᾶλλον: as in v. 15, the logical plus. 
— οἱ w. λαμβάνοντες : those who receive: pres. particip.: the statement of 
a most important general truth. There is no promise to any others than 
to those who receive etc. — τὴν περισσείαν corresponds to ἐπερίσσευσεν, 
v. 15. — τῆς χάριτος : the article may be viewed as generic, the abun- 
dance of grace; or as denoting something well known, ‘he abundance of 
the grace. We prefer the latter, of the grace; same idea, more briefly 
expressed, as 7 χάρις τοῦ θεοῦ, verse 15. — τῆς δωρεᾶς, here defined by 
τῆς δικαιοσύνης, of the gift of righteousness ; in v. 15, w. the article alone, 
᾿ the (well known) gift. Note that, to the believer, not only che grace of 
God is imparted, but also righteousness as a free gift; and both in over- 
flowing abundance (τὴν περισσείαν). --- ἐν wr, w. βασιλεύσουσιν. — διὰ 
τοῦ ἑνὸς Ἰησοῦ Χριστοῦ: through the one Fesus Christ (antithetical to 
διὰ τοῦ ἑνός above, through the one not named, but well understood). 

An air of rapturous triumph pervades the closing part of this verse. 


V.18. See note on ὥσπερ, v. 12. — ἄρα (postpos. in classic Greek) 
οὖν: a frequent combination in the style of Paul, but not elsewhere in 
N. T. ‘So then: a conclusion from what precedes. (ἄρα), and a resump- 
tion of the sentence which was begun in v. 12 (οὖν). The construction 
is the most condensed possible, the verb in both members being omitted. 
Grotius, Winer, Alf., Meyer, et al., supply only a verb (ἀπέβη, or ἐγένετο) ; 
yet the connection suggests something more, as in R. V., — the judgment 
came ,..the free gift came. So B. U., Hodge, Stuart, et al. Or we may 
here again put the statements in the form of general truths, which they 
undoubtedly are: thus, — the judgment (τὸ κρίμα) comes... the free gift 


56 NOTES ON ROMANS. 


(τὸ χάρισμα) comes. — It is not certain whether ἑνός is better viewed as neut. 
or as masc., through one trespass (one instance of falling aside), or through 
the trespass of one. The former (through one trespass) is more probable ; 
as the latter idea (through the trespass of one) is expressed in v. 17 w. 
the article, in the form τῷ Tov ἑνὸς παραπτώματι. — εἰς πάντας ἀνθρώπους. 
How shall we render this? If we say Zo, or unto, all men, in the sense 
up to, or even TO (and no farther), this certainly is not the meaning. If 
we say on, or upon, all men, the general idea is correct; but this relation 
would be expressed more properly and exactly by ἐπί w. the acc. Why 
may we not render it, as we so often render eis w. the acc. denoting 
persons, zo the midst of 2? The idea would be correct, and the exact 
force of the prep. would then be shown. — εἰς w. κατάκριμα and w. 
δικαίωσιν ζωῆς : the end in view, that into which the attention is directed, 
into which one is tending, and the result reached. If the sentence is 
viewed as a general truth, we may say, many are now moving forward 
into that which is indicated, and many have already reached the result. 
We may render the entire sentence thus: So then, as through one trespass 
(the judgment comes) into the midst of all men (leading) into condemnation, 
so also through one act of righteousness (the free gift comes) into the midst of 
all men (leading) into justification of life. ‘The conditions under which the 
first and the last statements are fulfilled we learn elsewhere. The judg- 
ment enters into the midst of all men, leading them with certainty into 
condemnation, if no deliverer, no saviour, appears. The free gift enters 
into the midst of all men, leading them into justification of life if they 
receive the abundance of the grace and of the gift of righteousness 
(v.17). Alas, that so many forget or reject this condition! — δικαίωσις. 
Cf. note, ch. iv. 25, εἰς δικ-- ζωῆς, tuto justification of life, i.e. into the 
act of accounting (us) righteous, an act which assures (us) of life. 
δικαίωμα, the result of δικαιόω, cf. ch. ii. 26, 1.32. δικαιοσύνη is the abstract, 
righteousness, and occurs much oftener than either of these words. Cf. 1. 17, 
note in fine print. — With our rendering of εἰς, cf. the Vulgate zz w. the 
acc., not zz w. the ablat.,— thus: 272. omnes homines, in condemnationem, in 
justificationem vitae. So also the version of Wiclif: 271 10 alle men, in to 
condempnacioun, in to justifiynge of 1227. 


V. 19. A recapitulation and summing up of the whole argument, 
vv. 12-18. — γάρ, a confirmation particularly of v.18. — ὥσπερ. .. 
οὕτως Kal: unlike the ὥσπερ in v. 12, which has no correlative clause, 
we have here a complete sentence. — κατεστάθησαν (I aor. pass.), κατα- 
σταθήσονται (fut. pass.), fr. καθίστημι : became established, will become 
established. In the one case, the certainty became determined in the very 
beginning of the race; in the other, it will be determined at the very end, 
when all the redeemed shall be gathered in. — οἱ πολλοί,... οἱ πολλοί : 
the many... the many. These words direct attention simply to the vast 


CHAPTER V. 20, 273 ὙΠ 1Ξ14. 57 


multitude in each case. Who are included in the second of πολλοί we 
learn in οἱ... λαμβάνοντες, Υ. 17. 

“Two historic facts control the life of humanity, — the condemnation 
which kills and the justification which makes alive. These two grand 
facts rest upon two moral individual acts, — an act of disobedience and an 
act of obedience.” (Godet.) 


Vv. 20, 21. The comparison of Adam and Christ is finished; but mid- 
way between the two, in this far-reaching view of the human race, stands 
the Mosaic system, the law. This is something which the apostle could 
not pass over in silence. What position does it occupy in the religious 
history of mankind? This is the point before us. — νόμος, the law, often 
in N. T. without the article. Win. p. 123. — παρεισῆλθεν (παρ-ει5--ἐρχομαι): 
came in by the side. By the side of what? τῇ ἁμαρτίᾳ, by the side of sin, 
which was already in the world. — ἵνα κτέ. Does this mean, 272 order 
that, the purpose, the end in view, ¢elic ; or so that, the result, ekbatic ? 
The former is the view generally held, and confirmed by the construction, 
πλεονάσῃ, Subjunc.: 271 order that the trespass (the one spoken of in all 
this paragraph, the original trespass, that of Adam) mzght abound still 
more, i.e. by the constant growth of trespasses added to it. παράπτωμα 
denotes an actual trespass of a given commandment, or a@ falling aside in 
the view of an express commandment, a particular sin. It is therefore a 
concrete noun. ἁμαρτία, 771, is either abstract, sin in general; or concrete, 
a particular sin. The statement here is: Zhe law came in by the side (of 
the sin which was already in the world) 7 order that the trespass (that of 
Adam) might abound still more (by the constant addition to it of other 
trespasses; thus showing, in the providence and plan of God, the neces- 
sity of the one to come, and preparing the way for the Redeemer). — 
οὗ δὲ Kré.: but where sin abounded (ἐπλεόνασεν, was πλέον, more), grace 
abounded over and above tt (ὑπερεπερίσσευσεν, was ὕπερ-περισσός, over and 
above abundant). — ἵνα w. βασιλεύσῃ : ὥσπερ correlative w. οὕτως καί: 
ἡ ἁμαρτία, ἡ χάρις, antithetical: 2 order that, just as sin reigned (became 
king) in death (ἐν τῷ θανάτῳ, the realm in which sin was king), so also 
grace might reign through righteousness (leading) into life eternal through 
Jesus Christ our Lord. διὰ ᾿Ιησοῦ... ἡμῶν belongs w. the whole state- 
ment beginning w. ἣ χάρις βασιλεύσῃ. “These last words, through Fesus 
Christ our Lord, are the final echo of the comparison which has formed 
the subject of this passage.” (Godet.) 


Cuap. VI.—Cuap. VIII. — Up to this point the topic has been, 
CHRIST OUR RIGHTEOUSNESS (δικαιοσύνη) : in these three chapters 
the topic is, CHRIST OUR SANCTIFICATION (ἁγιασμός). 


Cuap. VI.—vv. 1-14. Continuance in sin that grace may 


58 NOTES ON ROMANS. 


abound is opposed to the idea of our fellowship with Christ, into 
which we were publicly introduced through our baptism. We are 
dead to sin and alive to Christ. — Vv. 15-23. The fact that we 
are no longer under law, but under Christ, gives us no freedom 
to sin. 


V.1. Τί οὖν ἐροῦμεν ; What then (in view of what is said in ch. v. 20, 21) 
shall we say ? — ἔπιμένωμεν : of the three readings, ἐπιμένομεν, pres. indic., 
ἐπιμενοῦμεν, fut. indic., and ἐπιμένωμεν, pres. subjunc., the last is best 
attested, and adopted generally by the most critical scholars. How then 
shall we understand it? As deliberative subjunc., may we remain etc.; 
or as hortatory, (shall we say) let us remain etc.? The former is usually 
preferred; the latter, however, is forcible, and is a much more frequent 
meaning of the Ist pers. plur. subjunc. — τῇ ἁμαρτίᾳ : dat. of relation, 
a freq. const. in N. T.; to remain in sin, i.e. not to abandon sin. — ἵνα 
ἡ χάρις πλεονάσῃ : 271 order that grace may abound, may become πλέον. 
The entire question is naturally suggested by the last part of ch. v. 20. 


V. 2. μὴ γένοιτο : cf. iii. 4, note. — olti ves: cf. i. 25, note: we who, 
since we, in view of the fact that we etc. The absurdity of remaining in 
sin is here strongly set forth. — ἀπεθάνομεν (ἀποθνήσκω) TH ἁμαρτίᾳ: dat. 
of relation, as above. — ζήσομεν (Caw): the opposite of ἀπεθάνομεν: hence 
preferred here to the fut. of ἐπιμένω: ἐν αὐτῇ, 771 it, in the midst of it (not 
simply the dat., in relation to it). The acceptance of Christ as our Lord 
implies a death to our former master. Our relations are all completely 
changed, and we cannot at the same time serve two masters. How shall 
we longer etc., implies the impossibility. 


V. 3. ἤ: or (if you do not acknowledge the fact of your death to sin). 
— ἀγνοεῖτε ὅτι: are you ignorant that etc. An appeal to their knowledge. 
It implies that they already understood the moral significance of the ordi- 
nance of baptism. — 800... ᾽Τησοῦν : all we who were baptized intv Christ 
Jesus (i. ε. into an acknowledgment of Christ as our Lord, our Redeemer, 
our future Judge). — eis τὸν θάνατον κτέ., were baptized into his death (i.e. 
into a recognition of his death, with all that it signified). “The act of 
faith implied and expressed in baptism, is receiving Christ as our sanctifi- 
cation as well as our righteousness.” (Hodge.) 


V. 4. συνετάφημεν (συν-θάπτω) ... αὐτῷ : we were buried therefore with 
him. — διὰ τοῦ βαπτίσματος εἰς τὸν θάνατον : through the baptism into his 
death (a repetition in a substantive form of the clause, we were baptized 
into his death), presented as the means by which, or the manner in which, 
we were buried. — ἵνα... περιπατήσωμεν : (all this took place) Zo the end 
that... we may walk etc. — ὥσπερ ἠγέρθη (ἐγείρω) Χριστὸς... . οὕτως 
καὶ ἡμεῖς κτέ., as Christ was raised from the dead... so we also etc. — διὰ 
τῆς δόξης τοῦ πατρός : through the glory of the Father. ἡ δόξα, spoken of 


CHAPTER VI. ς-7. 59 


God, may mean “the sum of all his perfections, or any one perfection 
specially manifested” (Hodge). In other passages, Christ is said to have 
been raised by the power of God (διὰ τῆς δυνάμεως, ἐκ δυνάμεως), τ Cor. 
vi. 14, 2 Cor. xili. 4: through the glory of the Father, naturally means 
through the glorious exhibition of his power. — ἐν καινότητι ζωῆς: 
in newness (the emphasis is on this word) of /fe (i. e. manner of life), 
Cf. 2 Cor. v. 17, εἴ τις ἐν Χριστῷ, καινὴ κτίσις Kré. 


V. 5. εἰ γὰρ σύμφυτοι κτέ. : For (a confirmation of what has just been 
said) 27 we have become grown together (united as if by growth) with the 
likeness of his death (so Chrys., Calvin, Thol., Olsh., De Wette, Meyer, 
Alf., Hodge, Shedd, et al.); or grown together with (him) by the likeness 
of his death (so Erasm., Grot., Godet, et al.), 272 the likeness, or in respect 
to the likeness (Stuart, Lange). The first is the most exact rendering : 
σύμφυτοι (fr, σύν and φύω, not φυτεύω, to plant), grown together. — ἀλλὰ 
(emphasizes the conclusion) καὶ... ἐσόμεθα : o7 the other hand (or in 
turn) we shall be also (united as by growth with the likeness) of his resurrec- 
tion. That this has no reference to the future resurrection of the body, 
but to our newness of life here on earth, is plain from v. 4. 


V.6. τοῦτο γινώσκοντες : Avowing this. The particip. here suggests 
not simply time, but also cause: szzce we know (know by inward experi- 
ence) ¢hzs. τοῦτο here points to what directly follows. — ὃ παλαιὸς ἡμῶν 
ἄνθρωπος : our old man (human being, human nature before our con- 
version). — συνεσταυρώθη (συσταυρόω) : was crucified with (him). CE. 
vv. 3,4. All this indicates no slight, or imperceptible, or gradual, change 
of the entire character within. Paul’s opinion of a genuine conversion is 
very clear and pronounced. — ἵνα καταργηθῇ (1 aor. pass. subjunc., fr. 
Katapyew) KTé., expresses the object, the end in view, of this crucifixion, 
in order that the body of sin might become apyds, inoperative, powerless 
(“annulled as far as regards activity and energy. The word occurs 
26 times in Paul’s epistles; elsewhere only in Luke xiii. 7, Heb. ii. 14. 
It does not appear to signify absolute azzhilation, but as above.” Alf.). 
τὸ σῶμα τῆς ἁμαρτίας, the body of sin, i.e. the body belonging to, con- 
trolled by, under the dominion of, sin; the sinful nature. Paul might 
have said τὸ σῶμα τῆς σαρκός (as in Colos. ii. 11), or simply ἢ σάρξ : but 
the notion of ἡ ἁμαρτία suits the connection better, and the metaphor in 
συνεσταυρώθη is more perfectly carried out by using τὸ σῶμα. --- Tod μηκέτι 
SovAevav κτέ. (in close connection with the preceding clause), ἡ the end 
that we no longer serve sin (continue as slaves to sin). The expression 
presents sin under the figure of a master. 


V.7. ὃ yap (a confirmation of τοῦ μηκέτι κτέ.) ἀποθανὼν Kré.: for he 
who died (as above described) has been accounted righteous (and removed, 
separated) from sin (viewed as master). Through our death, and burial, 


6ο NOTES ON ROMANS. 


and resurrection to a new life, our allegiance to the old master is brought 
for ever to an end. We are now accounted δίκαιοι (cf. ch. v. 1), and owe 
allegiance to another. This is all which the verse asserts. It does not 
assert that we are already τέλειοι (perfect). 


Vv. 8,9. δέ, continuative (#etabatic), and, introduces in the same line 
another thought: εἰ ἀπεθάνομεν... πιστεύομεν ὅτι κτέ.,, --- simple suppo- 
. sition, and here the supposition of that which is above given as a fact; 
if we died with Christ (cf. v. 2), we have faith that we shall also live with 
him, have life in connection with him (cf. Gal. ii. 20, ζῶ δὲ οὐκέτι ἐγώ, (ἢ 
δὲ ἐν ἐμοὶ Χριστός : Rom. viii. 1, 2, 10, etc., ἐν Χριστῷ Ἰησοῦ: Χριστὸς ἐν 
ὑμῖν), live with him here in this world and hereafter. — εἰδότες (particip. 
causal as well as temporal): sézce we know. Cf. γινώσκοντες, v. 6, we 
have faith . .. since we know etc. — οὐκέτι ἀποθνήσκει... κυριεύει 
(κυριεύω, ἐο be κύριος) : pres. st. fut., a general truth: 710. longer dies... is 
no longer κύριος with respect to him, ts no longer master over him (verbs of 
ruling take the gen.). 


V. το. Confirmation of the preceding: ὃ γὰρ ἀπέθανεν. . . ὃ δὲ ζῇ. 
In each clause, 8 may be cognate accus.: for the death that he died... but 
the life that he lives (lit. for what he died, or that which he died... what he 
lives, or that which he lives); or 6 may be accus. of specification, as Zo 
what, as to the fact that. The former as a grammatical explanation seems 
preferable. — τῇ ἁμαρτίᾳ (dat. of reference) ἀπέθανεν ἐφάπαξ : he died in 
relation to sin once for all. The question naturally arises, what can this 
mean? It certainly cannot mean that our Lord himself sinned. Yet he 
was in a world of sin, surrounded by it, and suffering from it, — who can 
tell how much? By his death all this was changed. Sin could no longer 
reach him after his death; so that it might be said, e died ¢o zt, or ix 
velation to it, he died to its power. Other interpretations, as he died to 
expiate sin, or he died to destroy its power, though truthful ideas, seem to 
force the meaning of the dat. case. — ζῇ τῷ θεῷ (again a dat. of reference 
or of relation): 16 ives unto God. This dat. and the preceding mutually 
aid in understanding each the other. Christ sustains no longer any such 
relation to sin as he sustained in this world. That relation is broken off; 
the relation to God remains unchangeable. This is all which the verse 
asserts. We are not to draw the conclusion that Christ did not, in one 
sense, live to God while in this world; but only that the former relation 
to sin is at an end; that the relation to God, in a new and exclusive sense, 
abides. Cf. John xvii. 1, 2, ff., for a fuller explanation of the relation 
which Christ now sustains to God. 


V.11. The application of v. το, οὕτως καὶ ὑμεῖς κτέ., so do ye also 
(in like manner with Christ) consider (account, reckon) yourselves to be dead 
to sin (in relation to sin), but alive to God (in relation to God). All this can 


CHAPTER VI. 12-14. 61 


be understood and realized only by the aid of the last and emphatic clause 
of the verse, ἐν Χριστῷ ᾿Ιησοῦ, zz Christ Fesus, as the element in which 
we have the new spiritual life. Since we live zz 4im, we sustain the 
same relations that he sustains. — λογίζεσθε (imperat.), a frequent word 
in the writings of Paul. Cf. ch. iv., where it occurs II times. 


V.12. Μὴ οὖν βασιλενέτω κτέ.: 7 herefore (thus accounting yourselves) 
let not sin reign (continue to reign as king). No allegiance to sin can be 
acknowledged or allowed. — ἐν τῷ... σώματι: zz (the strict local mean- 
ing) your mortal body. Though still in the body, which is subject to 
physical dissolution, reckon yourselves as dead to (the former master) 
sin and alive to God. Let the former master no longer continue as king 
(βασιλεύς). --- εἰς τὸ ὑπακούειν (pres. infin. denoting continuance or habit) 
κτέ. : so as to continue to obey its lusts (ἐπιθυμίαις, inordinate and sinful 
appetites ; αὐτοῦ refers to σώματι). 


V. 13. μηδὲ παριστάνετε (παρ-ιστάνω —= ἵστημι, pres. imperat., con- 
tinued, habitual action) τὰ μέλη ὑμῶν; and do not present your members. — 
ὅπλα, (as) zveapons, particularly military weapons, and those of the heavy- 
armed soldier, the hoplite: ἀδικίας, belonging to injustice, unrighteousness: 
τῇ ἁμαρτίᾳ, dat. of interest (dat. comm.), zo siz, or for siz. In choosing 
the word. ὅπλα, the metaphor is carried out. Sin is presented in βασι- 
Aevérw under the figure of a king. This king is carrying on a warfare 
against righteousness, and makes use of armor, ὅπλα. --- ἀλλὰ παραστή- 
care (I aor. act. imperat., fr. παρίστημι) ἑαυτοὺς τῷ Sew: but present your- 
selves (as an accomplished fact, once for all) to God. — ὡσεὶ ἐκ νεκρῶν 
ζῶντας : as if alive from the dead, as those who have risen from the dead 
and are now alive. — καὶ τὰ μέλη ὑμῶν Kré.: and your members (as) heavy 
armor of righteousness to God. 


‘V.14. The conclusion of this argument. ἁμαρτία yap. . . κυριεύσει, 
for sin shall not be κύριος in respect to you, or over you, shall not be your 
lord: οὐ γάρ ἐστε... χάριν, and this is confirmed by the fact that ye are 
not under the law but under grace (ind, under, in the sense subject to). The 
law imparted to the inner man no power to resist sin; it only revealed to 
him his actual sinfulness and helplessness. Grace implies reconciliation 
with God, joy in view of his love, the possession of his Spirit, and the 
needed strength to fight victoriously against sin. The renewed man is 
under this system. 

“The discussions as to whether vduos is the moral or ceremonial law, 
and as to whether we are bound by the former, are irrelevant here.” 
(Alf.) The apostle regularly uses the word νόμος of the entire Mosaic 
system. 

The question naturally arises, why did Paul think it necessary to develop 
so elaborate an argument in proof of that which is so familiar to every 


62 NOTES ON ROMANS. 


Christian man now? It appears that many of the first converts to Chris- 
tianity, from the idea that they were no longer under the law, were led 
into improper liberties, into improper indulgence of the animal appetites. 
See 1 Cor. v. and vi. It was of the highest importance that such ten- 
dencies should be checked at once, and that the true nature of Christian 
liberty, the true position of the Christian while in this mortal body, should 
be distinctly defined and understood. 


Vv. 15-23. — The power of the new principle of sanctification to 
deliver from sin. 


V. 15. Τί οὖν; sc. ἐστίν : What then (is the inference, the conclu- 
sion) ἢ — ἁμαρτήσωμεν, ὅτι κτέ. Not a mere repetition of ἐπιμένωμεν τῇ 
ἅμ-- above. That denotes remaining, continuing, in sin. This, auaprh- 
σωμεν (note the force of the aor.), is definite, and may be spoken of a 
single act. May we sin, in view of the fact that, because etc. — μὴ γένοιτο, 
By no means! We are not only not to continue in sin, but every single 
act of sin is to be avoided. The fut. ἁμαρτήσομεν is not found in the 
most critical editions. — ὅτι οὐκ ἐσμὲν... χάριν, an emphatic repetition. 
The fact that we are under grace, and no longer under the law, gives no 
license whatever to sin, not even to a single sin. 


V. 16. οὐκ οἴδατε: Do ye not know. Note that od in a question regu- 
larly anticipates an affirmative answer. — ᾧ παριστάνετε (παρ-ιστάνω). .. 
δοῦλοί ἐστε ᾧ ὑπακούετε ; 20 whom you present (are in the habit of present- 
ing) yourselves as bond-servants (slaves) entering into obedience (into the 
relation of obedience), (to him) whom ye obey ye are bond-servants? The 
emphatic word here is δοῦλοι. --- ἤτοι ἁμαρτίας (sc. δοῦλοι) εἰς θάνατον 
κτέ.: either indeed (bond-servants) of sin into death, or of obedience into 
righteousness. The contrast of θάνατον and δικαιοσύνη shows in what sense 
θάνατον is here used. The answer to this entire question (v. 16) is 
readily understood, and need not be expressed. The incompatibility 
with the Christian character of indulgence in sin could hardly be more 
strikingly shown. 


Ν. 17. χάρις δὲ τῷ θεῷ ὅτι κτέ. Supposing a full assent to what was 
just implied, the apostle exclaims, But thanks be to God, that etc. — ἥτε 
δοῦλοι τῆς ἁμαρτίας : ye WERE (but are no longer) dond-servants of sin. 
Thanks be to God that all this has passed away. Cf. Eph. ν. 8,1 Cor. vi. 11. 
The sentence might have been: ὅτι ὄντες ποτὲ δοῦλοι τῆς ἃμ-- ὑπηκούσατε 
ἐκ καρδίας κτὲ. With the use of ἦτε here, cf. Lat. fz. — ὑπηκούσατε 
(ὑπ- ακούω) ἐκ καρδίας : but ye became obedient from the heart. It was no 
mere outward and formal obedience ; it sprang out from the heart. Note 
the rendering of ὑπηκούσατε. “The aorist of verbs which denote a state 
or condition generally expresses the entrance into that state or condition.” 


CHAPTER VI. 18, 19. 63 


{Good.) — εἰς dv... τύπον διδαχῆς (antecedent in the relative clause) = 
τῷ τύπῳ διδαχῆς εἰς ὃν παρεδόθητε : ye became obedient to the form of teach- 
ing into which ye were delivered (committed, surrendered). This does not 
necessarily, nor even probably, denote any outward, written, catechetical, 
form of doctrine. Such aform could hardly have existed in the church 
at Rome, or anywhere else, at the date of this epistle (probably early in 
A.D. 58). It means rather mode/, type, original pattern, with respect to 
substance and spirit, rather than any outward form, — the gospel, of that 


pronounced, evangelical type, as distinct from Judaism, which Paul always 
preached. 


V. 18. ἐλευθερωθέντες (ἐλευθερόω, fr. ἐλεύθερος, free) δὲ (continuative) 
ἀπὸ κτέ. : and having been made free (having become freemen) from sin, ye 
were made bona-servants to righteousness, —a continuation of the thought in 
the previous sentence, but presented under a metaphor frequent in Paul’s 
epistles. The last two sentences are independent, not joined w. ὅτι. 
“ Bond-servants (i. 6. servants for life) to righteousness ” is the only genu- 
ine moral freedom (freedom of the soul). Cf. the paradox in 1 Cor. vil. 22. 
Such service is not slavish, but always elevating. 


V.19. ἀνθρώπινον λέγω: 7. speak (something) human: same idea as κατὰ 
ἄνθρωπον λέγω (ch. iii. 5), 7, speak after the manner of aman. The reference 
is to the figure of freedom and servitude in v.18. The apostle illustrates 
his idea by taking a figure from the relations of human life which were 
well known to his readers; and he does this, as he says to them, διὰ τὴν 
ἀσθένειαν τῆς σαρκὸς ὑμῶν, on account of the weakness of your flesh, τ: On 
account of their imperfect intellectual and spiritual comprehension. 
4 σάρξ is often used in the N. T. to denote the weak and animal, as dis- 
tinguished from the spiritual and intellectual, nature. — ὥσπερ γὰρ παρε- 
στήσατε (παρ-ίστημι) κτὲ., is to be closely connected w. v. 18, ye became 
bond-servants to righteousness ; for as ye presented your members δοῦλα (in 
form an adj. w. τὰ μέλη) subject like bond-servants to uncleanness (the sin 
against one’s self) anxd to iniguity (or lawlessness, the sin against God) 
leading into iniquity, so now present your members subject like bond-servants 
to righteousness leading into sanctification. Note παραστήσατε, imperat. aor. 
denoting an action completed; present etc. no delay, no incomplete work. 
eis in each clause denotes the end in view and the final result. If you 
present your members as servants to uncleanness and lawlessness, they 
will lead you into lawlessness. Nothing better will be possible. If you 
present them as servants to righteousness, they will lead you with equal 
certainty into sanctification. ἁγιασμός occurs twice only in this epistle 
(here, v. 19, and in v. 22); in the N. T. 10 times. It occurs also in 
the LXX; not in classic Greek. It seems to denote, not the action of 
ἁγιάζω, but the vesw/t, the being in heart and life ἅγιος (Meyer, Godet, 
Alf, et al.); ἁγιότης (once only in N. T, in Heb. xii. 10), Aoliness in the 


64 NOTES ON ROMANS. 


abstract ; ἁγιωσύνη (3 times in N. T.), Zoléness viewed as a personal 
quality, an inner disposition (Godet). : 
Vv. 20, 21. Verse 20 introduces a picture of the consequences follow- 
ing each kind of service; γάρ presents this picture as a motive for 
obedience to the injunction in v.19. — ὅτε yap κτέ. : For when ye were 
bond-servants of sin, ye were free in relation to righteousness; ye did not 
sustain to righteousness the relation of bond-servants to master; ye 
acknowledged no allegiance, no obligations, to righteousness. — V. 21 
is read in two different ways. With the interrogation point after τότε, it 
is read: What fruit, therefore, had ye at that time? (Those things) om 
account of which ye are now ashamed; for etc. So Alf., Thol., Lange, 
Godet, Olsh., De Wette, Tisch., Lachm., Griesb., Luther, Melanch., and 
many others, ancient and modern scholars. With the point after éraox-, 
it is read: What frutt, therefore, had ye at that time (in the things) on 
account of which ye are now ashamed ? (implied answer, one,) for the end 
etc. So Meyer, Hodge, Stuart, Shedd, W — H., R. V., Winer, Calvin, 
Beza, Beng., and many others, ancient and modern scholars. The choice 
between the two is not easy. Either is strictly grammatical, and neither 
(notwithstanding the argument of both sides based on the meaning of 
κάρπον) does violence to the meaning of the words. The first rendering 
seems simpler and clearer. — θάνατος, here used in contrast w. ζωὴν. 
αἰώνιον in ν. 22, spiritual, eternal death, in contrast w. eternal Life. 


V. 22. νυνὶ δέ: dut now, in contrast w. ὅτε ἦτε, v. 20. — ἐλευθερω- 
θέντες... ἁμαρτίας : made free from sin, liberated, made freemen (and 
removed) from sin: contrast w. δοῦλοι τῆς ἁμαρτίας, v. 20. — δουλω- 
θέντες TO θεῷ: having become bond-servants to God: contrast w. ἐλεύθεροι 
τῇ δικαιοσύνῃ. — ἔχετε. . . ἁγιασμόν : ye have (pres. tense) your fruit 
(leading) into sanctification. — τὸ δὲ τέλος (sc. ἔχετε) ζωὴν αἰώνιον (appos, 
w. TéAos): and the end, everlasting life. ‘This everlasting life is already 
begun; hence the propriety of ἔχετε, you are having, you are beginning to 
have. 


V.23. γάρ introduces a brief re-statement and confirmation of vv. 21, 22. 
-- τὰ ὀψώνια (sc. ἐστίν) τῆς ἁμ--: the wages (ὀψώνια, oftener plur. than 
sing.; indicating the different kinds of pay, as provisions, money, etc.) of 
sin (viewed as master, cf. v. 13) 7s death (same sense as in v. 21). — τὸ δὲ 
χάρισμα τοῦ θεοῦ (sc. ἐστίν) : but the gracious gift of God is life eternal. 
That which God bestows is not viewed as wages, fay, in any form; but as 
something given (χάρισμα, fr. χαρίζομαι, and that fr. ydpis), something 
given as a gratuitous favor; and that something is nothing less than 2275 
eternal, — life in the highest and fullest sense in which the word is used in 
the N. T. — ἐν Χριστῷ κτὲ: in Christ Fesus our Lord. Only in him is 
eternal life given to the believer. This clause, therefore, was essential to 
complete the statement. 


CHAPTER VII. 1-3. 65 


CHAP. VII. — Vv. 1-6. The believer dead to the law that he 
may become united to Christ. — Vv. 7-25. Impotence of the law, 
though in itself holy, just, and good, to secure the sanctification of 
the sinner. 


V.1. "H ἀγνοεῖτε (cf. vi. 3): Or are ye ignorant etc.? A reference to 
an unquestioned fact, in support of a previous statement. The statement 
is made most distinctly in ch. vi. 14, ye are not under the law, but under 
grace. This thought is held constantly in mind in the remaining verses 
of ch. vi. The apostle now begins ch. vii. with, Ov (if you question the 
statement that you are released from the law, if you question the truth 
and the possibility of this) ave ye ignorant εἰς, ὃ — ἀδελφοί, brethren. A 
familiar address, employed in ch. i. 13; repeated below, v. 4; addressed 
to the entire church, not simply to his Jewish brethren. It was not less 
important to the Gentile brethren than to the Jewish, that the argument 
should be understood and the truth accepted, since the tendency was seen 
in so many places to urge them to adopt Judaism. — γινώσκουσιν (dat. 
plur.) .. . λαλῶ: for 7 speak το persons knowing the law. The habit of 
reading in all their assemblies at this time the Old Test. had made the 
Gentile converts scarcely Jess familiar than the Jewish with that book. 
Then, again, the arguments of the earliest preachers were drawn largely 
from the Old Testament. Cf. Gal. iv. 21. — ὅτι (connect w. ἀγνοεῖτε) 
ὃ νόμος (not law in general, nor the law of marriage, nor the “moral law” 
in distinction from the “ceremonial law”; but ¢#e /aw in the sense in 
which it has been all along used, the Mosaic law) κυριεύει. . , ἕῃ ; chat 
the law has dominion over (is master of ) the human being as loyg a time as 
he lives? ((ῇ, irregular contract.; either indic. or subjunc. in form, indic. 
in meaning.) As long as he remains in this life, as long as he lives 
ἐν σαρκί, is clearly the idea, as the context shows. 


V. 2. ἡ γὰρ (introduces a well-known fact in confirmation of v. 1) 
ὕπανδρος (adj. of two endings) γυνὴ xré.: For the married woman (the 
woman subject to a husband) has been (and ts) bound by law to the living 
husband (to her husband while he lives). — ἐὰν δὲ ἀποθάνῃ (2 aor. subjunc., 
fr. ἀποθνήσκω) ὁ ἀνήρ : but if the husband die (may have died, be dead). — 
κατήργηται (καταργέω) ἀπὸ κτέ., she ἐξ released from (annulled from, Alf.; 
has been made ἀργός, unaffected with respect to) the law of (i.e. the law bind- 
ing her to) her husband. 


V. 3. ἄρα οὖν: cf. ch. v. 18, note. — ζῶντος (dw) τοῦ ἀνδρός (gen. 
abs.), while her husband is living: ζῶντος, pred. posit.; above, v. 2, 
ζῶντι, attributive posit. — μοιχαλὶς χρηματίσει (χρηματίζω, fo bear the 
mame of one’s profession or occupation, cf. Acts xi. 26), she will bear the 
name (will be called) an adulteress. — ἐὰν γένηται ἀνδρὶ ἑτέρῳ: if she 
become (married) to another husband (if she shall become, or shall have 

5 


66 NOTES ON ROMANS. 


become; aor. subjunc. w. ἄν). — ἐλευθέρα... ἀπὸ κτέ., she és free from, 
released from, the law, i. e., the law relating to husband and wife. — τοῦ 
μὴ εἶναι κτέ. This const. ordinarily denotes purpose, design, and is best 
viewed thus here: she zs free from the law, to the end that she be not an 
adulteress ; γενομένην κτέ., in having become, by becoming, or as concessive, 
though she has become, (married) to another man. 


V. 4. ὥστε w. the indic., wherefore (Lat. ttague). — καὶ ὑμεῖς, ye also 
(as in the case of the wife, vv. 2, 3): ἐθανατώθητε (θανατόω) τῷ νόμῳ, 
lit. were made dead to the law. The point of comparison is, death frees 
the party previously bound; the woman is freed by the death of her hus- 
band, — ye also, my brethren, were made dead to the law (and thus, through 
death, were no longer bound to the law): διὰ τοῦ σώματος κτέ., through 
the body of Christ, i.e. through the offering up, through the crucifixion, of 
his body. — εἰς τὸ γενέσθαι κτέ. : end in view, purpose; ¢o the end that ye 
become (married) to another (another than the law, namely), 20 him who 
has been raised from the dead. — ἵνα (the end in view in all this; namely, 
in your death to the law, and in becoming married to Christ) καρποφορή- 
capev (I aor. subjunc., fr. καρποφορέω) τῷ θεῷ: z order that we (the writer 
here includes himself; such a change of person is not unusual) may bear 
Sruit to God. It is not necessary to inquire particularly what is meant 
here by fruit. It may safely be left as the writer has done without fur- 
ther definition. 


V. 5. Confirmation of the foregoing, — that we may bear fruit to God, 
since, under the law, we bore fruit to death; but now (v. 5) our relations 
are wholly changed. — ὅτε yap... ἐν τῇ σαρκί: For when we were in the 
Jesh ; i.e. before we were made dead to the law. The connection shows 
how we are to understand ἐν τῇ σαρκί, in the flesh, i.e. slaves to its lusts. 
— τὰ παθήματα (fr. πάσχω, denoting result), the things experienced, the 
things suffered, the passions: τῶν ap-, the passions of sins, those which are 
connected with sins, che sinful passions: τὰ διὰ τοῦ νόμου, those (excited) 
through the law. (Cf. v. 8, below, six taking occasion through the com- 
mandment wrought etc.) The sinful passions, which rebel against the 
law, are here represented as coming into active exercise through the law. 
Cf. 1 Cor. xv. 56. — ἐνηργεῖτο (évepyéw), became active, wrought: ἐν τοῖς 
peA— ἡμῶν, 271 our members (the place where). The word “members,” 
same sense as in vi. 13. — εἰς τὸ καρτπ-- τῷ θάν--: sending to the bringing 
Jorth fruit to death, that we should bear fruit to death. Cf. ἵνα καρποφο- 
ρήσωμεν Kré., v. 4. It is not at all necessary here to depart from the 
usual meaning of εἰς τό w. the infin. (tendency into, purpose), so as to 
make it signify result. 


V.6. νυνὶ δέ, in contrast w. ὅτε ἦμεν ἐν τῇ σαρκί. --- κατηργήθημεν 
ἀπὸ τοῦ νόμ-- : cf. ν. 2, note. — ἀποθανόντες (sc. τούτῳ, anteced. of ᾧ) ἐν 


CHAPTER VII. 7. 67 


6 kat-: having died (or taking the particip. as denoting means, ὧν dying) 
to that in which we were firmly held, i.e. to the law. Cf. v. 4. — ὥστε 
SovAevew (pres. infin. denoting something habitual) ἡμᾶς : so that we 
serve, are bond-servants. — ἐν καιν-- πνεύμ.-- Kré., 7 (denotes the sphere in 
which the δουλεύειν takes place) zewness of the spirit, and not in oldness 
of the letter. A most striking contrast;— the new, the old; the Spirit 
(that giveth life), the letter (that killeth). Cf. 2 Cor. iii. 6. 

Is not this entire passage a striking example of Paul’s fertility and 
originality in illustration ? 


Vv. 7-25. The question arises continually, in reading the 
following passage, what does Paul mean in using the first person ἢ 
Does he actually mean himself? The majority of scholars now 
answer this question in the affirmative. The further question then 
arises, does he mean himself before his conversion? Many answer 
this question also in the affirmative. So Meyer, Godet, Stuart, 
Thol., etal. Many, however, think the apostle is describing his 
own experience after his conversion. So Augustine (in his later 
views), Jerome, Luther, Calvin, Beza, et al. According to a third 
view, Paul gives an outline of his own entire religious experience, 
beginning with the period before his conversion (vv. 7-13), and 
continuing the account of the internal conflict after his conversion 
(vv. 14-25). This is the view of the Scotch expositors generally, 
of Delitzsch, Alf., Hodge, Shedd, and others. The last view 
seems to me the correct one. 

If Paul did not mean himself in saying ἐγώ, it would be difficult 
for him to express the idea in the Greek language; but, at the 
same time, this remarkable experience, this struggle between the 
old and the new man, may be taken as a type of every genuine 
Christian experience. 


V.7. Tt οὖν ἐροῦμεν ; ὁ νόμος ἁμαρτία ; What then shall we say? Ls 
the law sin? ‘The pious Jew, with his reverence for the law, might easily 
take offence at what is said in vv. 5, 6, and thereupon put the questions in 
this verse. Paul proceeds to explain his meaning. — μὴ γένοιτο" ἀλλὰ 
κτέ. By no means (this is far from my meaning): διέ etc. — τὴν ἀμ-- 
οὐκ ἔγνων εἰ μὴ κτέ., [did not form a judgment of sin except through the 
law. οὐκ ἔγνων without ἄν may be viewed as the simple statement of a 
fact. So Meyer, Vulg. oz cognovi. Others understand ἄν here, as w. 
οὐκ ἤδειν, which is followed by a regularly constructed condition, εἰ μὴ 

ες ἔλεγεν. --- τήν τε yap ἐπιθυμίαν κτέ., and (this is true,) for (to men- 
tion something definite) Z should not have known coveting, if the law did 


68 NOTES ON ROMANS. 


not say, thou shalt not covet. — οὐκ ἔπιθυμήσεις, Note this form of emphatic 
prohibition in the N. T.; a Hebrew idiom. Win. p. 316. 

V.8. ἀφορμὴν (a starting point, a base of operations) δὲ λαβοῦσα ἡ ap-. 
But sin, taking occasion (When? how? When an object of sinful desire 
was presented). — διὰ τῆς ἐντολῆς (more naturally joined w. what follows 
than w. what precedes) κατηργάσατο (κατεργάζομαι) . .. ἐπιθυμίαν : 
wrought in me through the commandment (the specific commandment just 
mentioned) αὐ (manner of) coveting. The commandment forbids every 
form of coveting; yet every form of it came into active exercise. The 
commandment only forbids; it does not give the power to refrain. — 
χωρὶς γὰρ... νεκρά: for apart from the law (when there is no law to fix 
in the imagination a particular sinful object or act) s¢z zs dead (has no 
life, no activity). Cf. 1 Cor. xv. 56, ἡ δύναμις τῆς ἁμαρτίας ὁ νόμος. 

Vv. 9, 10. ἐγὼ δὲ ἔζων : And 7) was alive: antithetical to ἁμαρτία 
vexpd, — sin, dead; I, alive. — χωρὶς νόμου : without the law (as in v. 8); 
i. e. when the law, with its heart-searching sanctions, did not come home 
to the conscience. Paul was never without the law in its formal and 
objective character, but was wholly blind to its spiritual significance: 
ποτέ, once. When? When he wasa Pharisee and unconverted? So Augus- 
tine, Erasm., Luther, Melanch., Beza, Calvin, Bengel, Krummacher, and 
many others. Or does he here refer back to the innocence of childhood ? 
So Meyer, Godet, De Wette, Ewald, Thol., Delitzsch, et al. Why not 
understand the word once as referring, without more definite specification, 
to the whole period preceding his conversion? So Alf., Stuart, Shedd, 
et al. The last view seems most natural and forcible, and is in keeping 
with the indefinite ποτέ. --- ἐλθούσης δὲ τῆς ἐντολῆς : Fut (this introduces 
a marked contrast) when the commandment (something specific in the law 
as a whole, refers here naturally to the one mentioned above, v. 7) came, 
i.e. presented itself clearly to his mind. — ἣ ἁμαρτία ἀνέζησεν (ἀνα-(άω), 
sin revived, came to life again, was no longer νεκρά. --- ἐγὼ δὲ ἀπέθανον, 
and I died (in contrast w. avé(noev). In what sense ἀπέθανον is to be 
understood, we may learn from the connection. It is plainly the opposite 
of ἔζων, ν. 9: 7 was alive, 7 became dead ; I viewed myself as alive, I viewed 
myself as a dead man (condemned to spiritual, everlasting, death). — καί, 
Note that above we had δέ, repeated several times. δέ introduces some- 
thing new, and different from what precedes, though not necessarily in 
contrast. καί is cozjunctive, introduces something co-ordinate. See 
Win. § 53. — εὑρέθη (εὑρίσκω) por (dat. of reference) ἡ ἐντολὴ ἡ εἰς ζωήν : 
and the commandment (tending, directing) zxto life was found in relation to 
me. — αὕτη (an emphatic resumption of 7 ἐντολὴ ἡ els ζωήν) εἰς θάνατον : 
this (was found leading) zzto death. The intention of the commandment 
was eis (why: the actual result, eis θάνατον. This was no fault of the 
commandment. How it came to pass is explained directly. 


CHAPTER VII. 11-14. 69 


V. 11. γάρ introduces the explanation. — ἣ γὰρ ap— κτέ. The struc- 
ture of this sentence is the same as that in v. 8. For sin, taking occasion 
(finding a base of operations) through the commandment deceived me, and 
through it slew me (made me a dead man, cf. ἀπέθανον, v. 10). The refer- 
ence here to the first temptation and sin is very plain: deceived me as the 
serpent deceived Eve. 

V. 12. ὥστε w. the indic., so that, introduces a direct, independent, 
sentence as a conclusion. — The distinction bet. νόμος (with or without 
the article), tre daw as a whole, and ἐντολή, a specific commandment in 
the law, is easily understood and should not be forgotten. — ὁ μὲν νόμος, 
Phe const. after this is so changed that no sentence w. δέ follows in regu- 
lar form. The corresponding thought is expressed in v.13. Cf. Win. 
P- 575: — ἅγιος, oly, is here predicated of 6 νόμος, the law as a whole. 
It is holy as a revelation of God’s own character (Meyer); “as the reve- 
lation of the holiness of God” (Hodge); because it demands voluntary 
consecration to God, the Being who is essentially good (Godet). — καὶ 7j 
ἐντολὴ (may refer specially to οὐκ ἐπιθυμήσεις, --- so Meyer, et al.; or to 
each commandment in the entire code, —so Godet) ἁγία καὶ δικαία καὶ 
ἀγαθή. Zhe law is holy, and the commandment holy (as a revelation of 
God’s character), azd righteous (as requiring only what is perfectly right 
and in keeping with God’s holy character), azd good (in respect to 
its beneficent aims). The statement of this verse is of the highest 
importance in the connection. It would tend to set the apostle right in 
the view of his Jewish brethren; yet at this point it occurs to him to 
anticipate and refute another possible inference from what is said in 
vv..7-II. 

V. 13. τὸ οὖν ἀγαθὸν... θάνατος ; Did then that which is good become 
death to me? This is followed by the most emphatic negation, μὴ γένοιτο. 
— ἀλλὰ ἡ ἁμαρτία, sc. ἐμοὶ ἐγένετο θάνατος. --- ἵνα φανῇ (2 aor. pass. 
subjunc., fr. φαίνω) ἁμαρτία : 27 order that (divine purpose) zt might appear 
plainly (to be) sin. — ϑιὰ τοῦ ἀγαθοῦ. . . θάνατον : through that which is 
good working death tome. Following the pointing of W — H. (omitting 
the comma bet. ἁμαρτία and διά), the sentence would read thus: But siz 
(became death to me), 2 order that it might appear plainly (to be) sex by 
working death to me through that which is good (the particip. denoting both 
time, while working, and means, by working, and agreeing w. the nearest 
nom. ἁμαρτία). --- ἵνα γένηται κτὲ (is parallel in thought w. ἵνα φανῇ 
ἁμαρτία, and contains a fuller expression): Ζ7: order that sin might become 
exceeding sinful (above measure sinful) through the commandment (which 
was in itself ἀγαθόν, but was most basely used as a means of evil). The 
repetition of ἁμαρτία makes the statement more impressive and more 
fearfully solemn. ἁμαρτωλός is used here as an adj. of two endings. 


V.14. At this point, it will be observed that Paul changes from the 


7ο NOTES ON ROMANS. 


past to the present. This change is not without logical significance. 
From this point onward, the language seems applicable only to the strug- 
gling Christian, and not at all to an unrenewed man. Vv. 7-13 are his- 
torical: vv. 14-25 describe present experiences, and they are such as 
every devout, earnest, Christian man knows something about while striving 
against indwelling sin. — οἴδαμεν γάρ (the terrible results pictured above 
were occasioned by sin, and not by the law): For we know etc. — tvev- 
parikds, spiritual, as a reflection of the will of God: spzrttual in its char- 
acter, in its essence; not as to the form in which it was given, that which 
above is called γράμμα, v.6. The meaning is made clear by the contrast 
with σάρκινος. — ἐγὼ δὲ σάρκινός εἰμι: but Jam carnal ; still dwelling 
ἐν σαρκί, with fleshly appetites still to contend with, and still leading me 
often astray. There is no important distinction bet. σάρκινος and σαρκικός. 
See L. and Sc. — trempapévos (πιπράσκω) ὑπὸ τὴν ἁμαρτίαν : having been 
sold under sin: perf. particip., denoting what was done in the past, the 
results of which continue up to the present. See Good. Moods and 
Tenses, § 17, 2, Rem.; Kiihner, Ausfiihrliche Grammatik, § 384, 2. 


V.15. A confirmation of the preceding statement, / am carnal, having 
been sold (asaslave and placed) under sin. For what lam working, am 
accomplishing, I know not (but I act blindly, at the dictates of another, 
like a slave). — οὐ γὰρ ὃ θέλω κτέ. For not that which [ wish am 7 prac- 
tising, but what I hate that am JI doing (still describing the position of a 
slave). Many a Christian man has used just such language as this in 
describing his own internal conflicts. The language is something which 
can be understood only by experience. Note the three words, κατεργά- 


fopoar, πράσσω, and ποιῶ, with very similar meaning, fo work, to practise, 
to do. 


Vv. 16,17. But if, what 7 do not wish, that 7 do (if my will does not 
concur in that which I do), Z consent to the law that it is good (and this is 
what every Christian man does, whatever may be his own “ short- 
comings”). Note the force of οὐ w. @éAw,—not simply a negative, but 
equivalent to the opposite affirmation. So often οὐ φημί, 7 deny. Cz. 
Win. p. 476. — καλός nearly in the sense of ἀγαθός. --- νυνὶ δὲ οὐκέτι κτέ. 
But now (as the case actually stands) 710 longer am I doing tt (working it), 
but the indwelling sin within me. This is Paul’s own explanation of his 
anomalous, and to the world generally incomprehensible, condition. It 
does not describe the condition of an unregenerate man, but of one in 
whose heart dwells the love of God and of his requirements, and who is 
daily striving to gain the victory over remaining, indwelling, sin. 

Vv. 18, 19. This statement is suggested by the words just used, ἡ ἐνοι- 
κοῦσα ἐν ἐμοὶ ἁμαρτία. These words are confirmed, and the thought is 
expanded: οἶδα yap ὅτι κτέ. For 7 know that there does not dwell in me, 


CHAPTER VII. 20-23. 71 


that zs (a most important explanation) 271 my flesh, a good (thing). — τὸ yap 
θέλειν παράκειταί pot (a further explanation) kré. For the willing is 
present with me (lit. lies beside me), but the doing that which is good not (i.e. 
ov παράκειταί μοι, 7s not present with me). — οὐ γὰρ κτέ. (A still further 
explanation. Note the sequence, yap... γὰρ... γάρ.) For not the good 
that [ wish am I doing (in the habit of doing), but the evil that I do not wish 
(which I hate), that I practise. 8... ἀγαθόν, ὃ. .. κακόν, anteced. in 


ca 


relat. clause=7d ἀγαθὸν 6... τὸ κακὸν 8 On the force of οὐ θέλω, cf. 
v. 16, note. 


V.20. A restatement of vv. 16, 17, preparing the way for the impor- 
tant conclusion in v. 21. 


V. 21. Several interpretations have been proposed; but the great 
majority of expositors have preferred one or the other of two, which 
depend on the meaning given to τὸν νόμον. (4) Does it mean here the 
Mosaic law? If so, we render, / “γαῖ accordingly in regard to the law, that 
to me who would do good (lit. to me, the one wishing to do good), evil is present. 
This is the view of Chrys., Theophyl., Beng., Shedd, et al. Meyer under- 
stands τὸν νόμον to mean the Mosaic law, but puts an altogether forced 
construction on the sentence. (4) Does τὸν νόμον mean ¢he Jaw, in the 
sense the principle, as below? If so, we render, 7 find accordingly the 
law, that, when I wish to do good (111. to me, the one wishing etc.), evil is 
present with me. This is the simplest and clearest interpretation; and is 
adopted by the great majority of expositors, — Luther, Beza, Calvin, 
De Wette, Winer, Thol., Stuart, Hodge, Alford, Godet, and many others. 
— τῷ θέλοντι ἐμοί : dat. of reference w. εὑρίσκω : or dat. w. the compound 
verb παρά-κειται, and repeated after ὅτι for perspicuity. 


Vv. 22, 23. Confirmation of v. 21. — συνήδομαι γὰρ κτέ. For 7 delight 
im (lit. 7 rejoice, or 7 take pleasure with) the law of God (the law which 
God has given). τοῦ θεοῦ is added to τῷ νόμῳ here, that there may be 


no doubt in what sense τῷ νόμῳ is used. — κατὰ Tov ἔσω ἄνθρωπον : 
after (according to) the inner man (cf. τῷ vot, v. 25), the intelligent and 
moral nature, the mind and conscience. — βλέπω δὲ ἕτερον νόμον κτέ. 


But 7 see another (a different) law in my members (cf. ἐν τῇ σαρκί μου, 
v.18). Note the ordinary distinction bet. ἕτερος, another in kind, differ- 
ent ; and ἄλλος, another of the same kind. — ἀντιστρατ-- .. . μου, war- 
ring against (carrying on a warfare against) the law of my mind (the law 
in which I delight after the inner man, the law which my mind approves). 
— kal αἰχμαλωτίζοντά pe, and bringing me into captivity, making me an 
αἰχμάλωτος (one taken by the spear, a captive). As the law in the members 
meets with only partial success, and ultimately fails entirely, we may 
perhaps take αἰχμαλωτίζοντα as conative (used de conatu, Had. 702, Good. 
§ 2c0, Note 2), denoting attempted action. We may therefore render 


72 NOTES ON ROMANS. 


the clause, and trying to bring me into captivity. — ἐν τῷ νόμῳ Kré., under 
the law (or in the law) of sin, the (law) which is in my members. 

The word αἰχμαλωτίζω belongs to the later Greek; αἰχμαλωτεύω is still 
later. Note in v. 22 συνήδομαι (σύν, ἥδομαι), used only here in N. Τὶ, 
The simple verb not in N. T. The usual word is χαίρω: in a kindred 
sense, εὐφραίνω, ἀγαλλιάω, καυχάομαι. 


V. 24. The picture drawn above so vividly of the conflict within, 
between the law of the mind and the law of sin, —a picture, not of the 
imagination, but of an agonizing experience, — leads the apostle to the 
exclamation, ταλαίρωπος ἐγὼ ἄνθρωπος᾽ tis pe κτέ. Wretched man 
(that) 7 (am)! The brevity and force of the Greek can hardly be imi- 
tated in English. — τίς με ῥύσεται (ῥύομαι) ... τούτου ; who shall deliver 
me out of the body of this death? i.e. out of the body whose subjection to 
the law of sin is so intimately connected with this death; this state of 
death in which the soul finds itself. The position of τούτου leads most 
naturally to this const. (joining it w. τοῦ θανάτου), which is adopted by 
Meyer, Alf., Godet, Hodge, Thol., De Wette, Luther, Stuart, Shedd, et al. 
Others join τούτου w. σώματος, from this body of death. So Erasm., Beza, 
Calvin, Philippi, Olsh., et al. The question also arises, whether σώματος 
is used in the literal or figurative sense. The connection suggests the 
former. The exclamation, who shall deliver me from the body of this 
death ? is not to be understood as a longing for death, but a longing for 
deliverance from the body thus enslaved, and at the same time an antici- 
pation of the deliverance effected through Christ ; and this leads to the 
hearty expression of thanks in y. 25. Godet suggests that if this entire 
passage is describing the experience of a regenerate man, the question 
τίς, who etc. would be inappropriate, since every Christian man knows 
from whom to expect deliverance. But the question is to be viewed 
chiefly as an agonizing exclamation, which leads to the ready answer in 


v. 25,——an answer with thanksgiving which would occur only to the 
Christian. 


V.25. χάρις (sc. εἴη) τῷ θεῷ κτέ. Thanks be to God through Fesus Christ 
our Lord! For what does Paul give thanks? The answer is suggested 
by the question in v. 24, and the words διὰ Ἰησοῦ κτέ. It is for the 
anticipated deliverance through Jesus Christ our Lord. χάρις is here 
used as often in classic Greek; not so frequently in N. T. Meyer and 
others read here εὐχαριστῶ, J give thanks. — ἄρα οὖν. So then, —a conclu- 
sion from the whole passage, especially from v. 14 onward. — αὐτὸς ἐγώ: 
7 myself, n the situation so graphically described above, with a law in 
my members warring against the law of my mind, and seeking to make 
me a captive in the law of sin which (law) is in my members, — even 
L myself with the mind serve the law of God ; but with the Stesh, the law of sin. 


CHAPTER VIII. 1-3. 73 


Certainly, all this seems as though Paul were describing his own expe- 
riences. It is a sad picture; but it vindicates the law: it shows the utter 
helplessness of the sinner, and declares through whom alone he can obtain 
salvation from the deadly power of sin. 


Cuap. VIII. — Happy state of the man in Christ Jesus ; a work 
accomplished by the Holy Spirit. 

Vv. 1-11. From the vivid picture of the wretched conflict 
within, the apostle now turns to a cheerful train of thought: 
from “ O, wretched man that I am,” to “1 thank God,” etc. 


V.1. οὐδὲν... κατάκριμα (sc. ἐστί) τοῖς Kré. (7676 is) therefore 
now no condemnation to those (who are) in Christ Fesus. οὐδέν, emphat. 
position. ἄρα, accordingly, marks an idea as following naturally from 
what precedes. It may be viewed here as introducing a conclusion from 
the entire preceding argument of the epistle (so Hodge, Shedd, Haldane, 
et al.); or from the verse directly preceding, expressive of thanks (so 
Alf., Philippi, Riddle, et al.). Those who take vii. 7-25 as a description 
throughout of the unregenerate man, view ἄρα as inferential from this 
entire passage. — νῦν, zow (in the temporal sense), after what Christ has 
done. — κατάκριμα (only here in N. T., and in ch. v. 16 and-18), fr. κατα- 
κρίνω, to give judgment against. The ending -μα, from the perf. pass., 
signifies result ; κατάκρισις, 2 Cor. iii. 9, and vii. 3, the act of con- 
demning. 

V. 2. Reason for the foregoing statement. — ὃ γὰρ νόμος κτέ. For 
the law of the Spirit (the Holy Spirit, the Giver) of Ze (life in the highest 
spiritual sense) 77 Christ σις (the sphere in which this law has its 
existence and force) made thee {or me) free from the law of sin and of death 
(the law of sin in our members, vil. 23, 25). The reading σέ is retained 
by W — H.; but is spoken of as “a very unlikely reading,” “ probably 
an early repetition” of the ending -σε of the verb. ‘“ The distribution of 
documents, combined with internal evidence, favors the omission of both 
pronouns” (W — H.). — ἐν Χριστῷ ᾿Ιησοῦ is joined by many w. τῆς 
fo%s: by others w. τοῦ πνεύματος : by others w. 6 νόμος : by others w. 
the combined thought of all three: by others (Meyer, Erasm., De Wette, 
Olsh., Thol., Alf., et al.) w. ἠλευθέρωσεν. It is logical and forcible joined 
either with what precedes or with what follows. Is it necessary to sepa- 
rate it in thought from either? Does it not naturally from its position 
qualify the whole sentence, both subject and predicate ? 


V. 3. Confirmation and explanation of v. 2. — τὸ ἀδύνατον τοῦ νόμου. 
That which was impossible belonging to the law (in the sphere of the law, 
through the law). This is commonly viewed as nom. abs., in close logical 
connection with what follows: ¢hat which was impossible through the law, 


74 NOTES ON ROMANS. 


God... condemned sin in the flesh. God, by his own method, accom- 
plished what the law could not do. Others view the clause as acc.: 
in respect to, or in view of, or because of the impotency of the law. ‘This also 
makes good sense, and is grammatical. Cf. Win. p. 231. — ἐν ᾧ ἠσθένει 
(ἀσθενέω, fr. a priv. and σθένος, strength) διὰ κτέ, : because it (the law) 
was weak through the flesh (as pictured in ch. vii.). ἐν ¢, for ἐν τούτῳ ὅτι, 
because ; Win. p. 387. Rendered by Meyer, wez/ ; was weak, was impotent 
to condemn sin: through the flesh, through the reigning power of the 
flesh (Meyer); in having to act through the flesh (Alf.). The latter gives 
more exactly the force of διά w. the gen. — ὁ θεὸς... πέμψας, God, having 
sent (in sending) his own (emphat.) Sox. This certainly implies the pre- 
existence of the Son with the Father. Cf. Gal. iv. 4. — ἐν ὁμοιώτατι 
σαρκὸς ἁμαρτίας, 27 the likeness (the resemblance) of sinful flesh (lit. of flesh 
of sin): ἁμαρτίας, gen. of quality. — καὶ περὶ ἁμαρτίας, and for (concern- 
ing, designates the object around which the activity is conceived as 
moving; Win. p. 373) szz. The entire clause w. πέμψας expresses the 
form in which the Son was sent, and the errand on which he was sent. — 
κατέκρινεν. . . ἐν τῇ σαρκί, condemned sin in the flesh. κατέκρινεν 
(fr. κατά and κρίνω), decided against. This is the primary meaning of 
κατακρίνω, and it is not necessary, as many have done, to depart from this 
meaning, or to add to it. ἐν τῇ σαρκί join w. the verb: he condemned... 
in the flesh, in a human body, “ subjected to the same conditions of cor- 
poreal existence to which we are subjected” (Godet). ‘“ He condemned 
sin in the flesh, or nature, which his Son had assumed. Christ took upon 
himself our nature, in order to expiate the guilt of that nature. The 
expiation must be made in the nature which had sinned.” (Hodge.) The 
law, as the expression of God’s mind and will, forbade sin. It was 
couched in the language, “thou shalt,” or “thou shalt not.” God, in 
sending his own Son in the likeness of sinful flesh and for sin, — his own 
Son, who kept the law perfectly 2 the flesh, thus proving the righteous- 
ness of the law (v. 4), proving its adaptation to man, proving that it was 
holy, righteous, and good, —God thus condemned sin in a manner in 
which the law could not do it; he condemned it IN THE FLESH. (Connect 
closely in thought ἐν τῇ σαρκί w. κατέκρινεν.) 


V. 4. The purpose of God in all this. ἵνα . . - πληρωθῇ (πληρόω, 
to make full, to fulfil), in order that the righteous requirement of the law 
might be fulfilled: τὸ δικαίωμα τοῦ νόμου (cf. i. 17, 32, ii. 26, V. 16, Notes), 
that which the law, in its righteous demand, has determined, the result of 
δικαιόω. ---- ἐν ἡμῖν, 22 us (not dy us, or through us). Some understand 
this to mean, 27 our life, our outward activity; others, in our inner life. 
Must it not mean both? Can one exist without the other? — Tots... 
περιπατοῦσιν. .. πνεῦμα, who walk (those walking) not after (the) flesh 
(according to (the) flesh), but after (the) Spirit (according to the dictates of 


CHAPTER VIII. 5-8. 75 


(the) Spirit). The neg. μή, perhaps because the whole is dependent on ἕνα 
(so Meyer). Yet the classical scholar will note how often μή occurs in 
the N. T. where he would expect οὐ. πνεῦμα, without the article, viewed 
as a proper name. Does the statement of this verse conflict with the 
thought in ch. vii. vv. 7-25? The man of genuine Christian experience 
can say No! When the conflict above described is raging most fiercely, 
it may be said of the Christian that he does not walk after the flesh. If 
he did, there would be no conflict. The law in his members would have 
complete and unopposed control. It is because he walks after the Spirit 
that the Jaw of sin which is in his members, which is constantly seeking 
to make him a captive, meets with opposition. Hence the fierce conflict. 
It may further be noted that τοῖς... περιπατοῦσιν is pres. tense, and may 
very properly be viewed as conative ; thus, — 272 us who try to walk, strive 
to walk, according to the Spirit. This describes most truly the state of the 
Christian. 


V. 5. Confirmation, particularly of the thought, xot after the flesh, but 
after the Spirit. — οἱ yap... ὄντες. . . φρονοῦσιν. Lor those who are 
(ὄντες, ave as a matter of fact) after the flesh have in mind the things of 
the flesh. — οἵ δὲ... πνεύματος (we readily supply ὄντες and φρονοῦσιν 
fr. the foregoing clause, though ὄντες might be omitted in both): dz those 
(who are) after the Spirit (have in mind) the things of the Spirit. 


_V.6. τὸ yap φρόνημα κτέ. For (explanatory) the mind (τὸ φρόνημα, 
the result of φρονέω, that which is held in mind, the thought and purpose) 

of the flesh is death (i.e. leads to death, is deadly), but the mind of the Spirit 
| (the thought, care, and purpose of the Spirit) is life and peace (leads to life 
and peace): death or life, not merely of the body, but spiritual death or 
life. The death or the life of all the capacities for happiness is here 
meant. θάνατος does not here, nor anywhere else in the N. T., signify 
annihilation. 


V.7. διότι (=? ὅ τι), on account of the fact that, because, introduces 
the reason for the foregoing. — ἔχθρα εἰς θεόν, enmity against God. When 
the attention is directed towards and into the character and claims of 
God, then the mind of the flesh is enmity. — τῷ γὰρ νόμῳ... ὑπο- 
τάσσεται, for it (the mind of the flesh) zs ot subjected (or as mid., does not 
subject itself) to the law of God: οὐδὲ yap δύναται, for it is not even able 
(to do this). So long as it remains τὸ φρόνημα τῆς σαρκός, submission to 
the law of God is contrary to its very nature, is impossible. 


V.8. ot δὲ... οὐ δύναται (states in a concrete form that which was 
just given as an abstract proposition) : and those who are in the flesh 
(ἐν σαρκί, same idea, expressed in another form, with κατὰ σάρκα, v. 5) 
are not able to please God, 1. 6. so long as they remain ἐν σαρκί, 50 long as 
they walk κατὰ σάρκα. The two things (pleasing God and walking after 


76 NOTES ON ROMANS. 


΄ 


the flesh) are from their very nature incompatible, cannot exist together 
in one and the same person. 


V.9. ὑμεῖς δὲ κτέ. (a direct address to the readers, consolatory, and 
yet adapted to lead them to self-examination). Bz ye are not etc. — 
εἴπερ (is viewed by some as causal here, siuce etc.; yet the ordinary 
meaning, 27 indeed, if really, is suitable) κτέ., 277 indeed the Spirit of God 
dwells (pres. tense denoting what is habitual) zz you. — εἰ δέ τις κτέ. 
But if any one has not (fails to have, ts destitute 97) the Spirit of Christ, 
this person does not belong to him. (Note οὐκ in a conditional sentence, 
qualifying, not the entire condition, but the single word ἔχει. Cf. Win. 
§ 55, Ρ. 477.) The statement in this sentence, when once made, seems 
like a self-evident proposition; yet it is something which is very liable to 
be forgotten even nowadays. 


V.10. Antithesis of the foregoing statement. — εἰ δὲ ὑμῖν. But if 
Christ (= πνεῦμα Χριστοῦ, the Spirit of Christ) isin you: τὸ μὲν σῶμα 
nré., the body is dead (is a prey to death, “ein Raub des Todes,” Meyer; 
“under the power of death,” Alf.; “it includes in it the principle of 
decay” Hodge), because of sin. “ The necessity of dying is 0” account of 
sin” (Hodge). — τὸ δὲ πνεῦμα κτέ., but the Spirit is life because of righteous- 
ness (“not here the imputed righteousness of justification, which is not 
now under treatment, but the implanted righteousness of the sanctification 
of the Spirit.” Alf.). 

V. τι. εἰ δὲ... οἰκεῖ ἐν ὑμῖν. But 77 (ei w. the indic. pres., 7f as a 
matter of fact at the present time) the Spirit of him who raised Fesus from 
(out from the midst of ) the dead dwells in you. — ὃ ἐγείρας (ἐγείρω) .. . 
ζωοποιήσει κτέ. (the apodosis of the conditional sentence ; the condition 
being granted, the conclusion naturally follows), he, who raised from the 
dead Christ Fesus, will make alive your mortal bodies also. In v. 10, 
τὸ σῶμα νεκρόν, the body is a prey to death, was given as a fact that must 
be acknowledged. But even this melancholy fact has a bright side, and 
should be viewed in connection with the Christian’s hope that even his 
mortal body (θνητὸν σῶμα) will be delivered from the power of death. 
The assurance of this is found in the resurrection of Christ. — διὰ τοῦ 
. . . ἐν ὑμῖν (the means by which, and an additional assurance), lit. through 
his indwelling Spirit in you. — Ἑωοποιήσει is more expressive here than 
ἐγερεῖ would have been. It corresponds to ζωή, v. 10, and is the antithesis 
of νεκρόν and of θνητά (mortal, subject to death). It cannot be reasonably 
doubted that Paul has here in mind the future resurrection of the body as 
affirmed in 1 Cor. ch. xv. There also (v. 22) he uses the same verb, 
ζωοποιέω, evidently in the same sense as here. 

Glancing back at a few sentences, we find the following connected 
thoughts. Whoever has not Christ’s Spirit, that one is not his. If, on 


CHAPTER VIII. 12-17. re 


the contrary, Christ (i.e. πνεῦμα Χριστοῦ) is in you, then you may count 
on the following happy results. (1) Though the body is a prey to death 
because of sin, yet the spirit is life because of righteousness (v. Io). 
(2) But, further, he who raised Christ from the dead will animate again 
the mortal body, because the Spirit of Christ dwells in you (v. 11). 


Vv. 12-17. Hence we ought not to live after the flesh, since it 
brings death. Those who are led by the Spirit of God adopted as 
his sons and heirs. 


V.12. "Apa οὖν, a conclusion from vv. 10, 11. — ὀφειλέται (fr. ὀφει- 
Aérns, 1 declen.) ἐσμέν, we are debtors, we are under obligation. — od τῇ 
σαρκὶ τοῦ. .. ζῆν (dw), sot to the flesh in order to live after the flesh. 
The ellipsis, ἀλλὰ τῷ πνεύματι τοῦ κατὰ πνεῦμα ζῆν, but to the Spirit to live 
after the Spirit, is readily supplied to the mind. 

V. 13. Reason for the foregoing. εἰ yap... ζῆτε. For if ye live (are 
in the habit of living, continue to live. ‘This is the force of εἰ w. the pres. 


indic.). — μέλλετε ἀποθνήσκειν, ye are about to die (something impending 
and certain). Note the compound ἀπο-θνήσκειν, as in classic Greek, st. 
θνήσκειν. --- εἰ δὲ. . . θανατοῦτε (θανατόω), but if by the Spirit ye put to 


death (render dead) the doings (the practices) of the body (if ye continue to 
put to death, habitually put to death etc.). — ζήσεσθε, ye will live. The 
condition being fulfilled, the conclusion will certainly follow. 


V. 14. Confirmation of ζήσεσθε. Ve will live; for etc. ὅσοι κτέ., 
as many as (all who) are led by the Spirit of God, these are the sons of God ; 
they partake of his nature and will live. Death cannot reach either him 
or his sons: “sons,” in opposition to the idea of δοῦλοι in v. 15. — 
πνεύματι, dat. of agent or doer, w. a pass. verb. 


V.15. οὐ γὰρ ἐλάβετε (λαμβάνω) κτέ. For (confirmation of οὗτοι... 
θεοῦ) γ did not receive the spirit of bondage (servitude, bond-service) (when | 
the Holy Spirit was imparted). — πάλιν εἰς φόβον, (/eading you) back — 
again into fear (into the condition in which ye once were). — πνεῦμα 
υἱοθεσίας (fr. vids, a son, and τίθημι, to put, place, appoint) . . . κράζομεν, 
the spirit of adoption (of sonship), in which (spirit) we cry. --- ᾿Αββᾶ ὁ 
πατήρ (nom. as voc., often in N. T.), Abba, Father, The Aramaic word 
838 was doubtless adopted, first by our Lord, then by his disciples, from 
the Jewish into the Christian prayers. It would be an address particu- 
larly sacred and dear. Cf. Mark xiv. 36, Gal. iv. 6, Note. Luther 
renders the whole expression, Adda, lieber Vater (Abba, dear Father); 
De Saci (French version, Roman Catholic), Moz Pére, Mon Pére 
(My Father, My Father). 


Vv. 16,17. A fuller expression of the thought ἐν ᾧ κράζομεν, Kré. — 
αὐτὸ τὸ πνεῦμα κτέ. The Spirit himself (the Holy Spirit which we 


78 NOTES ON ROMANS. 


received) bears witness (testifies) with our spirit. A recognition of the two 
as distinct; in opposition to all pantheistic ideas. Paul certainly was no 


pantheist. — ὅτι... τέκνα θεοῦ, that we are children of God. τέκνα, a word 
indicating more tenderness than υἱοί. The figure of adoption recedes, 
and that of birth, with its inheritance, becomes more prominent. — et 8 


τέκνα (sc. ἐσμέν), xré. And if (as a matter of fact) children, heirs also (or 
then heirs). The figure is borrowed from earthly relations, and must not 
be pressed too far. The death of the testator is not of course, and can- 
not be thought of. — συνκληρονόμοι Χριστοῦ: more specific than the 
preceding clause. Not, joint heirs of etc., but Christ’s joint heirs, i.e. 
Joint heirs with Christ.— élmep, as in v.9. — συν-- - .. συν- , SC. τῷ Χριστῷ, 
joint heirs with Christ, of indeed we suffer (are suffering) with (him), in 
order that we may also be glorified with (him), be made glorious with (him, 
in his kingdom): “suffer with him,” suffer as he suffered, suffered for 
the sake of the gospel, here on earth. This epistle was probably written 
in the fifth year of the reign of Nero (A.D. 58), some years before the 
first great persecution (in A.D. 64); yet there were many ways in which 
the Christians of that day suffered. The assurance of the glorious inherit- 
ance in prospect was their chief support, and made them joyful in the 
midst of suffering. 


Vv. 18-30. Encouragements in the midst of sufferings: (1) The 
future glory far outweighs all present sufferings (vv. 18-25). — 
(2) The Holy Spirit aids us (vv. 26, 27). — (3) All things work 
together for good to those who love God (vv. 28 -- 30). 


V. 18. Aoylfopar yap. For (introduces the encouragements in the 
midst of sufferings) 7 reckon (I consider. The word implies a careful esti- 
mate; no hasty, superficial, reckoning. Cf. iii. 28. The change from 
sing. to plur., or the reverse, is frequent, and without special significance). 
— ὅτι οὐκ ἄξια (sc. ἐστί or εἰσί) τὰ παθ-- κτέ., that the sufferings (the 
things suffered) of the present time are not worthy etc. τοῦ νῦν καιροῦ, of 
the present brief, passing, time; of the present point of time. He does not 
say χρόνου or αἰῶνος. --- πρὸς τὴν... δόξαν, 20 be compared with the coming 
glory ; more lit. in comparison with etc. — ἀποκαλυφθῆναι (ἀποκαλύπτω) 
εἰς ἡμᾶς, 20 be revealed in us (lit. into us ; the glory not merely appearing 
to us, passing before our eyes, but eztering into us, so that we share it, 
are transformed into the same glory. Cf. 2 Cor. iii. 18). 


V. 19. A proof of the greatness and the certainty of the glory to be 
revealed. — ἡ γὰρ ἀποκαραδοκία (cf. ἀπο-καρα-δοκέω, fo watch with out- 
stretched head) τῆς κτίσεως. For the earnest expectation of the creation (all . 
except man, both animate and inanimate (Alf.) ; the whole creation with 
which we are immediately connected, —the earth, and all its tribes of 
beings, man excepted (Hodge). So the great majority of expositors). — 


ΓΕΑ ΕΙΣ “Vill. 20-23. 79 


τὴν ἀποκάλυψιν κτέ., awaits (expects, is longing for) the revelation (or the 
revealing) of the sons of God. ‘The creation (personified here) is repre- 
sented as earnestly looking for that renovation which will attend the 
revealing of the sons of God, when it shall be relieved from the curse 
originally pronounced: Cf. Gen. iii. 17,18. For the character of this 
renovation, see Rev. xxi. It is also spoken of in Acts iii. 21, 2 Pet. 
me. 12, 12. 

Vv. 20, 21. The reason for this longing. τῇ γὰρ : . . ὑπετάγη (ὑπο- 
τάσσω). For the creation was subjected to vanity (to that state which is 
vain, unprofitable, useless, entirely different from its original design) : 
οὐχ ἑκοῦσα, wot of its own will, its own choice. Cf. 1 Cor. ix. 17, éxdv. — 
ἀλλὰ... ὑποτάξαντα : dz (it was subjected) dy reason of (or on account of) 
him who subjected (tt), i. e. to carry out his own purpose, and in the end to 
secure his own glory. — ἐφ᾽ ἐλπίδι (W — H. ἐφ᾽ ἑλπίδι: Attic ἐπ᾽ ἐλπίδι) 
διότι (W — H. ὅτι), zx hope (lit. upon hope) because (or that). This may 
be connected logically either with ὑπετάγη or with ὑποτάξαντα. The con- 
struction favors the latter, but the logical connection the former: 22 was 
suljected in hope etc. — καὶ αὐτὴ ἡ κτίσις κτέ., the creation itself also 
(as well as the sons of God) shall be made free from the bondage (the servi- 
tude) of corruption, (and brought) 2,0 the freedom of the glory of the chil- 
dren of God: τῆς φθορᾶς, the corruption, destruction, ruin, resulting from 
the ματαιότης, v. 20. — tis φθορᾶς... τῆς δόξης: gen. of apposition. 
Meyer; Winer, p. 531. 


V. 22. οἴδαμεν γάρ. (The picture just drawn is truthful.) For we 


know (plur.; cf. note on λογίζομαι, v.18). — ὅτι πᾶσα ἡ κτίσις Kré., 
that all the creation (or the whole creation) groans together and travails in 
pain (as if in childbirth) ‘ogether until now. — συν-- . . . συν-- : together ; 


not, together with the children of God, but simply, together in all its parts. 


V. 23. οὐ μόνον δέ, sc. πᾶσα ἡ κτίσις συνστενάζει KTE. And not only 
(does the whole creation groan together etc.): ἀλλὰ καὶ αὐτοί, but our- 
selves also (as well as the whole creation). — τὴν ἀπαρχὴν... ἔχοντες, 
though we have (or while we have) the first fruits of the Spirit ; —“ first 
fruits,” a striking metaphor, borrowed from a well-known Jewish custom: 
τοῦ πνεύματος, gen. partit.; the first fruits of the Spirit already received ; 
the full harvest to come hereafter. — ἡμεῖς καὶ αὐτοί, we even ourselves 
(or we ourselves also) ; repeated for emphasis. W — H. place ἡμεῖς in 
brackets; Meyer omits it. The sense, without ἡμεῖς, is not materially 
changed. — ἐν ἑαυτοῖς (= Att. ἡμῖν αὐτοῖς, often in N. T.) . - - ἀπεκδεχό- 
μένοι, groan within ourselves, while expecting in full (note the force of 
ἀπ-- with ἐκδέχομαι, to expect; cf. ἀποδίδωμι, to pay what is due, to pay in 
Jull) adoption as sons. The spirit of adoption is already received (v.15), 
but the full adoption is still expected. — τὴν ἀπολύτρωσιν (appos. w. 


80 NOTES ON ROMANS. 


υἱοθεσίαν) . .. ἡμῶν, the ransoming (the redemption) of our body; the 
ransoming of the body from the bondage of sin, and its transformation 
to the glorious body, like unto the body of the risen and glorified 
Redeemer; — that is something which we expect will be accomplished 
fully hereafter. 


Vv. 24, 25. τῇ yap ἐλπίδι ἐσώθημεν (σώζω). For (introduces the reason 
why we are expecting the adoption) z hope we were saved (were made par- 
takers of salvation). Many prefer to render τῇ ἐλπίδι, dy hope. The dat. 
may denote either manner or means, 77 hope or by hope; and the difference 
here is not important, —in fact, it may suggest both at once. — ἐλπὶς δὲ 
... ἐλπίς, but hope that is seen (ἐλπίς here by meton. for the object of hope ; 
if that ἐξ seen, or while that is seen), it ἐς not hope. — ὃ yap βλέπει τις, τί 
καὶ ἐλπίζει ; for what any one sees, why does he also hope for it? ἊΝ —H. 
read, ὃ yap βλέπει τίς ἐλπίζει; for what (one) sees, who hopes for? or, 
inverting the Greek sentence, for who hopes for that which he sees ? — 
εἰ δὲ... ἐλπίζομεν, κτέ. Lut if (as a matter of fact) we hope (are hoping) 
for that which we do not see, through (by means of) patience (endurance, 
stedfastness) we wait for it (we continue expecting it in full). διά w. the 
gen., properly ¢hrough, the means. This idea is suitable here: through 
patience, by the exercise of patience, we continue etc. Note the force of the 
pres. tense. 


V. 26. A second encouragement (see analysis vv. 18-31). ὡσαύτως δέ, 
And in like manner: closely joined to what precedes, —we through 
patience are waiting and expecting; the Holy Spirit helps. — συν-αντι- 
λαμβάνεται τῇ ἀσθενείᾳ ἡμῶν, takes to himself (λαμβάνεται, mid.) over 
against (a burden) (-avti-) together with (συν-- our weakness (with us 
wherein we are weak). — τό points out the sentence tf... δεῖ, as a sub- 
stantive, the object of οὐκ οἴδαμεν : lit. For the what we may pray for, as 
it is necessary (to, pray), we do not know. For this use of τό, see Winer, 
p- 109. For the subjunc. προσευξώμεθα, may pray for, or should pray for, 
Winer, p. 299. — καθό = (κατὰ 8) καθ᾽ 6. — ὑπερ-εν-τυγχάνει (happens 
im for), intercedes for (ὑπερ--) (us): στεναγμοῖς ἀ-λαλήτοις, with (dat. of 
manner or means) groanings that have not been put in words and cannot 
be put in words, that cannot be spoken, unutterable. Do we think of all 
this often enough ? 


V. 27. © δὲ ἐραυνῶν (Att. ἐρευνῶν) τὰς καρϑίας. And he who searches 
carefully, he who scans, the hearts: an O. T. characterization. See 1 Sam. 
xvi. 7, I Kings viii. 39, Jer. xvii. 9 ff. — οἶδεν τί, sc. ἐστί, knows what is 
etc. — τὸ φρόνημα. Cf. note, v. 6; found only four times in N. T. — 
ὅτι may be viewed as causal, because he (the Spirit) intercedes according to 
(the will of) God (so the most): or it may be declarative, that, the fact 
that ; knows what ts the mind of the Spirit, that he intercedes etc. (so Meyer, 


CHAPTER VIII. 28-30. ΘΙ 


Hofmann, and some others). Taking οἷδεν in its ordinary sense, ὅτι is 
more naturally declarative (cf. v. 28): Anxows...thatetc. If with οἶδεν 
we connect the additional idea approves, then the causal meaning of ὅτι 
is suitable. The interpretation of Meyer adheres most closely to the 
ordinary meaning of the words, and makes equally good sense. — Winer’s 
interpretation of κατὰ θεόν, before God, seems too great a departure from 
the usual meaning of κατά w. the acc. — ὑπὲρ ἁγίων. Note the omission 
of the article, — for, 271 behalf of, saints. 


V. 28. A third encouragement (analysis vv. 18-31). — οἴδαμεν δέ. 
And we know. Some render δέ dut; so Alf., Godet (mazs). This seems 
far less natural. — τοῖς ἀγαπῶσιν... eis ἀγαθόν. This is rendered in 


two different ways: 29 those who love God all things work together for 
good; or, with those who love God he works all things (or in all things) for 
good (so Meyer, et al.); yet the former is preferred generally. — πάντα, 
all things, i.e. all their fortunes and experiences, trials included. — τοῖς 

. οὖσιν. Meyer, Hofmann, et al., find in this a causal meaning: since 
they are the called according to (his) purpose. It is usually viewed as an 
additional statement in the same const. w. τοῖς ἀγαπῶσιν : to those who 
love God... to those who are called etc. Both clauses suggest the reason 
why all things work etc. 


Vv. 29, 30. ὅτι; causal; introduces a confirmation and fuller state- 
ment of the thought in τοῖς κατὰ πρόθεσιν κλητοῖς οὖσιν. — ots: anteced. 
τούτους understood (cf. v. 30); object of προώρισεν : For whom he fore- 
knew (προέγνω, προγιγνώσκω), (these) he predetermined also. Note care- 
fully the full meaning of προέγνω (see L.and Sc.), he knew, judged, decided, 
beforehand: προώρισεν, fr. πρό, before; and ὁρίζω, to bound, mark out by 
boundaries, determine, fr. ὅρος, a boundary. — συμμόρφους Kré., (to be) con- 
Sormed to the likeness (the spiritual likeness) of ἀὴρ Son. σύμμορφος may 
take either the dat. or gen. So in Latin, sim/is, affinis, communis, etc. — 
εἰς TO εἶναι αὐτὸν κτέ., to the end that he (the Son) should be (the) first-born 
among many brethren. — (V. 30) and whom he predetermined, these he also 
called; and whom he called, these he also accounted righteous ; and whom he 
accounted righteous, these he also glorified. Note the succession of thoughts: 
knew and decided upon beforehand ; predetermined, set apart by boundaries 
beforehand ; called; accounted righteous ; glorified. These five things are 
predicated of every one who is saved. The first being predicated, the 
rest follow in succession with absolute certainty. Buttmann (p. 202) 
views these aorists as exomic, i.e. used in the statement of a general 
truth. Note mpo-, beforehand ;— how long ago, we are not here 
informed. Cf. Eph. i. 4. 


Vv. 31-39. The apostle dwells on the leading thought of 
vv. 29, 30. “The entire passage (note the logical relation of ὅτι, 


82 NOTES ON ROMANS. 


v. 29, and οὖν, v. 31) is a commentary on v. 28; and what a com- 
mentary!” (Meyer.) ‘Quid unquam Cicero dixit grandilo- 
quentius?” (Erasmus.) 


Vv. 31, 32. Τί οὖν... ταῦτα; What then shall we say to (in view of) 
these things ? What conclusion shall we draw? — εἰ ὁ θεὸς (sc. ἐστίν) κτέ. 
Tf God (is) for us, who (is) against us? A triumphant inquiry. Note the 
expressive brevity, God for us, who against us? “God for us” sums up 
the thought of vv. 29, 30. — V. 32 contains the great argument, — the 
reason for believing that God is for us. — 8s ye (emphatic and restrictive 
particle)... ἐφείσατο (φείδομαι, w. gen., and various other constructions ; 
see L. and Sc.), He at least who did not spare (did not draw back Jrom) his 
own Son. — ἀλλὰ... παρέδωκεν (παραδίδωμι) αὐτόν, but delivered him 
up for us ali. Bear in mind unto what God delivered him up, — “ for us 
all,” i.e. all who are described in this connection, vv. 29, 30. — πῶς οὐχὶ 
(emphat. neg.) κτέ., how shall he not also with him graciously give as all 
things? χαρίσεται; χαρίζομαι, χάρις, give asa pure favor, graciously give, 
freely give: τὰ πάντα, all things ; i.e. all things which belong to salvation, 
to the work of Christ. Worldly possessions are not even thought of in 
this connection. The apostle says elsewhere (Phil. iii. 8) that he counts 
them but refuse (σκύβαλα) that he may win Christ. 


Vv. 33,34. Exultant language! τίς ἐγκαλέσει (ἐν, καλέω) . . . θεοῦ 
(emphat. position); Who shall bring any charge against GOD'S elect 
(against persons whom Gop has chosen) ? — θεὸς ὁ δικαιῶν " τίς ὁ κατα- 
κρίνων ; God (is) the one who accounts righteous; who (is) he that con- 
demmns (decides against)? The question needs no answer; in fact, contains 
within itself the answer. No accuser dares to appear. — All this may 
afford us perfect assurance; but this is not all. Χριστὸς... . ἐντυγχάνει 
ὑπὲρ ἡμῶν. Christ Fesus (15) the one who died, yea rather who was raised, 
who is at the right hand of God, who also intercedes (is interceding) for us. 
With this punctuation and rendering agree Meyer, W — H., Godet, 
Hodge, et al. Others punctuate and render thus: Who shall bring any 
charge against God’s elect ? Shall God who accounts them righteous? Who 
is he that condemns them? Ts it Christ who died, yea rather who was 
raised etc.? So Alf., etal. The first rendering seems preferable. 


Vv. 35, 36. In view of what Christ has done and is still doing for us, 
comes with great force the question, τίς ἡμᾶς χωρίσει κτέ.; Who shall 
separate us from the love of Christ ? (from the love which he has for us; 
gen. subjective: so the most. Others understand it as gen. objective, — 
from the love which we have for Christ. Why not both? Why exclude: 
entirely either idea?) — θλίψις κτέ. Shall tribulation etc. (separate us. 
from the love of Christ)? This question suggests rather the idea of our 
love for Christ; objective gen. Note the word τίς, who? One might 


CHAPTER VIII. 37-39. 83 


expect here, in view of what follows, τί, what? what shall separate etc.? 
Yet observe that τίς is either masculine or feminine, and so agrees gram- 
matically with the nouns that follow. Hence it may be rendered gram- 
matically, what? The last word in the long list, μάχαιρα, suggests the 
citation from the O. T., Ps. xliv. 23 (in the words of the LX X). — καθὼς 
γέγραπται ὅτι (this belongs to the citation, and is not rendered) ἕνεκεν 
σοῦ κτέ. As it has been written, on thine account we are put to death 
(ὅλην Thy ἡμέραν, acc., extent of time) all the day long (through all the day, 
i.e. at every hour of the day some of us are liable to be put to death). — 
ἐλογίσθημεν (λογίζομαι) : we are accounted, or we have been accounted. 
I much prefer this rendering of the aor. here. Cf. Had. GNOMIC AORIST: 
“The aorist, in this use, is freely interchanged with the present.” Meyer 
renders it, “we Schlachtschafe geachtet worden sind (Aor.);’ Godet, 
“nous avons été envisagés comme des brebis de boucherie.” Many, however, 
prefer to render it, we were accounted etc. This quotation from the O. T. 
might remind the Christians of that day that their sufferings were in 
accordance with the experience of the righteous in former ages. 


V. 37. ἀλλ᾽ ἐν τούτοις πᾶσιν. But 271 all these things; the things just 
mentioned, v. 35. — ὑπερνικῶμεν (ὑπερ-νικάω), we conguer over and above, 
we conquer triumphantly. — διὰ τοῦ ἀγαπήσαντος ἡμᾶς, through him who 
loved us. This, comparing it with v. 35, also with the doxology in Rev.i. 5 
(τῷ ἀγαπῶντι ἡμᾶς, καὶ λούσαντι κτἕ.), refers more naturally to the Son, — 
his love being here presented as the most prominent exhibition of his 
character. ; 

Vv. 38, 39. πέπεισμαι (πείθω) yao: a confirmation of ὑπερνικῶμεν: 
we conguer over and above; for 7 am persuaded etc. (πέπεισμαι, Ist pers. 
sing.; cf. λογίζομαι, v. 18; but ὑπερνικῶμεν, v. 37, Ist pers. plur. No 
stress is to be laid on this change of number). — οὔτε θάνατος οὔτε ζωή, 
neither death nor life, the two principal states or conditions in which the 
human being may find himself; hence mentioned first among the causes 
or powers which might be supposed to influence us. — οὔτε ἄγγελοι οὔτε 
ἀρχαί, either angels nor principalities. The question whether good or 
bad angels are here meant seems irrelevant: azgels in the general sense, 
viewed as beings having far more power than men. So ἀρχαί, princi- 
palities, in the same sphere with angels. — οὔτε ἐνεστῶτα (pf. act. particip., 
fr. év-icrnut) οὔτε μέλλοντα, neither things present nor things to come: in 
the most general sense ; not to be limited to a particular class of things, 
as trials. — οὔτε δυνάμεις, zor powers, forces, of whatever description ; 
used also in the most general sense. — οὔτε ὕψωμα οὔτε βάθος, neither 
height nor depth ; no extent of space shall be sufficient to separate us 
etc. — οὔτε tis κτίσις ἑτέρα, nor any other creature (or creation) ; nothing 
‘else that has been created. — ϑυνήσεται. . . τοῦ θεοῦ, shall be able (shall 
have the power) to separate, to part, us (χωρίσαι, Ist aor. act. infin., fr. xwpl ἕω, 


84 NOTES ON ROMANS. 


akin to χωρίς and x@pos) from the love of God ; shall be able to make any 
space between us and the love of God. — τῆς ἐν Χριστῷ κτέ., which ἐξ 
in Christ Fesus our Lord. Above, p. 35, ἀπὸ τῆς ἀγάπης τοῦ X., from the 
love of Christ ; here, the same love is spoken of as the love of God which 
ts in Christ Fesus our Lord ; —two modes of viewing the divine love, 
indicating at the same time the closest union of God and Christ. 

The rendering above of vv. 38, 39, follows the punctuation and render- 
ing of Meyer, and for the most part the punctuation of Tisch. W — H. 
place no comma or other point in the entire sentence. Another render- 
ing would be, xezther death, nor life, nor angels, nor principalities, nor 
things present, nor things to come, nor powers, nor height, nor depth, nor 
any other creature, etc. The grouping in pairs, as Meyer has done, 
seems, however, more natural and expressive: either . . . nor, neither 
pis. Ὁ Θ᾽ ELC: 

The rapturous emotions of the apostle nowhere overflow more abun- 
dantly than in this passage; and yet, true to himself, he does not lose his 
hold for a moment of the logical thread. 


Cus. IX.- XI. — On the rejection of Christianity by the greater 
part of the Jews; —a topic which could not be silently passed over 
in this discussion. 


Cuap. IX. — Vv. 1-5. Paul expresses his profound sorrow 
respecting his own people, especially in view of the great privileges 
which they had enjoyed. — Vv. 6-29. A vindication of the justice 
of God. — Vv. 30-33, to v. 21 in Ch. X. The blame with the Jews 
themselves. 


Vv. 1,2. This is introduced without any connective. The topic pre- 
sents a most painful contrast to the exultant joy implied in what is said 
just before. V.1 contains an unusually solemn and emphatic assurance: 
7 speak the truth in Christ, I do not falsify. ἐν Χριστῷ, in Christ, as the 
element in which Paul lived. — συμμαρτυροῦσης μοι κτέ., my conscience 
bearing witness with me in the Holy Spirit (the element in which his con- 
science had its activity). — ὅτι λύπη κτέ., that 7 have great sorrow and 
unceasing agony in my heart. Paul does not yet mention the cause of his 
sorrow; that appears in the next verse, introduced with ydp. 


V. 3. ηὐχόμην (εὔχομαι in classic Gr. unites the two ideas of offering 
vows and prayers; in N. T., 29 pray, to wish, to long for). It is not cer- 
tain whether the imperf. here denotes an actual state of mind, Z was 
wishing, [was praying (in my great anxiety for my brethren,) (so Hofmann, 
von Hengstenberg); or whether we are to view it as conditional, sc. ἄν, 
7 could wish, I could pray (so the most). The ellipsis of ἄν w. this form 


CHAPTER ΙΧ. 4, 5 85 


of conditional sentence occurs in classic Greek, but oftener in N. T. 
Win. p. 305, Butt. § 139, 2,d. Cf. Rom. vii. 7, Gal. iv. 15, 20. — ἀνά: 
θεμα εἶναι αὐτὸς ἐγώ (subject of the infin., αὐτὸς ἔγώ, same as that of the 
finite verb; hence in the nom.), that J myself were anathema (cf. Gal. i. 8, 
note). — ἀπὸ τοῦ Χριστοῦ : connect w. ἀνάθεμα : from Christ, away from 
Christ. — ὑπέρ; for, in behalf of. (It is not necessary here to depart 
from the ordinary meaning of ὑπέρ w. gen., and render it czstead of, in 
place of.) — κατὰ σάρκα clearly qualifies τῶν συγγενῶν pov, though 
the article τῶν is not repeated before it: my kinsmen according to (the) 
jiesh. Cf£. the prayer of Moses, Ex. xxxii. 32. 

V. 4. οἵτινές εἰσιν, who are, since they are (οἵτινες, guippe qui): 
᾿Ισραηλεῖται, the ancient, venerable, name; described by the three rela- 
tive clauses, av... dv... ἐξ dv. — dv ἡ υἱοθεσία, sc. ἐστίν : to whom 
belongs the adoption ; who in ages past, in distinction from all the other 
nations, were τοῦ θεοῦ υἱοί. The word is here used in a national sense. 
In ch. viii. 15, υἱοθεσία is used in quite a different connection, and with a 
different reference. — Note the succession of clauses, each made distinct 
by kal... Kal... Kal... Kal... Kal. — ἡ δόξα refers, it is thought, to 
the glorious appearances in the wilderness, and over the tabernacle. 
Cf. Heb. ix. 5. — αἱ διαθῆκαι, che covenants, made with Abraham and the 

‘patriarchs. To refer this to the tables of stone on which the law was 
written, or to the Old and New Testaments, does not suit the connection. 
(The N. T. was not yet written in full.) — ἡ νομοθεσία, the giving of the 
Jaw (on Mount Sinai). This occurred once only; but the covenants were 
made at successive times. — ἡ λατρεία, che religious service, particularly 
the impressive religious ceremonies of the temple. Cf. Heb. ix. 1. — 
ai ἐπαγγελίαι, the promises, the most important of which were those 
relating to the Messiah. 

V. 5. ὧν ot πατέρες, sc. εἰσίν, to whom belong the fathers; by which 
they would understand kar’ ἐξοχήν Abraham, Isaac, and Jacob. Cf. 
Exod. iii. 15, iv. 5, Acts iii. 13, vii. 32. — καὶ ἐξ dv ὁ Χριστὸς κτέ., and 
from whom (or of whom) is Christ (or the Christ). This is the last par- 
ticular named, and is by far the most important distinction of the Jewish 
nation. — τὸ κατὰ σάρκα, so far as relates to (the) flesh. τό points out 
the phrase, acc. of specification: ὧν after ἐξ relates to Ἰσραηλεῖται, not to 
πατέρες ; if it related to πατέρες, καί would be omitted. — ὁ Sv. . . ἀμήν. 
The punctuation of Tisch., 8th edit., placing a period bet. σάρκα and 4, 
makes this an independent sentence, — an ascription of praise to God: 
May God who is over all be praised for ever. Amen. W — H. place only 
a comma before 6, thus making 6 ὥν agree w. ὁ Χριστός : who ἐξ (lit. the 
one being) over all, God blessed for ever. Amen. The first reading seems 
scarcely to have been thought of by the early church. It introduces a 
doxalogy very abruptly, and makes no account of the particip. ὥν. An 


86 NOTES ON ROMANS. 


overwhelming majority of scholars, both ancient and modern, adopt the 
second rendering. 


Vv. 6-13. The promise of God not made void by the exclusion 
of a part of Israel. 


Vv. 6,7. Οὐχ οἷον (sc. ἐστίν) δὲ ὅτι. But (itis) not of such a character 
as that; more freely rendered, z¢ zs not as though. Bear in mind the 
leading thought, —the fact that so large a portion of the Jews were reject- 
ing Christ. The const. οὐχ οἷον ὅτι is unusual. — ἐκπέπτωκεν (ἐκ-πίπτω), 
has fallen out, has failed, has come to nought. — οὐ yap (introduces the 
explanation) πάντες κτέ. For not all those (who are descended) from Israel, 
(not all) these are (in reality) Israel, i.e. Israelites. The word “ Israel” 
is here naturally understood in two different senses: first, as the name of 
the patriarch; and, secondly, as the name of his descendants. — οὐδ᾽ ὅτι 
εἰσὶν κτέ., 20r, because they are Abraham’s seed, are they all children. — 
ἀλλ᾽: ἐν ᾿Ισαὰκ κληθήσεταί σοι σπέρμα (cited verbatim from the LXX, 
Gen. xxi. 12): but, in Ἴραας shall a seed be called for thee. The descendants 
of Isaac, not those of Ishmael, shall be called thy seed, and accounted 
thine heirs. 


V. 8. τοῦτ᾽ ἔστιν, that is, id est, introduces the explanation of the 
quotation. — od τὰ τέκνα... τοῦ θεοῦ : wot the children of the flesh, (not) 
these are the children of God. Note in this verse the conception, that those 
who are the genuine, spiritual, descendants of Abraham, are at the same 
time viewed as τέκνα τοῦ θεοῦ, children of God. — ἀλλὰ τὰ τέκνα τῆς 
ἔπαγγελίας, but the children of the promise,— the promise contained in the 
words just quoted. — λογίζεται, are reckoned. Note the frequent recur- 
rence of this word in this epistle: in ch. iv., 11 times; in the epistle, 
10 times. — εἰς σπέρμα, for a seed, entering into that relation. 


V.9. ἐπαγγελίας yap κτέ. (a confirmation of τὰ τέκνα τῆς ἐπαγγελίας, 
the children of the promise). For this is the word of promise; or, 
more literally, ¢iz2s word (the one which follows) (zs one) of promise. — 
κατὰ τὸν καιρὸν τοῦτον, at this (definite) time, at this season, in the 
following year. Cf. Gen. xvii. 21, eis τὸν καιρὸν τοῦτον ἐν τῷ ἐνιαυτᾷ 
τῷ ἑτέρῳ. 

Ν. το. οὐ μόνον δέ, And not only (so). Not only in the instance just 
cited do we see God’s purpose according to election (ἡ κατ᾽ ἐκλογὴν πρόθεσιϑ5 
τοῦ θεοῦ, v. 11), but also in another yet more marked instance. — ἀλλὰ 
καὶ... Tod πατρὸς ἡμῶν, but Rebecca also, having conceived by one, our 
father Isaac. In this instance both children had the same parents. In the 
former, the sons were born of different mothers, one of these a bond- 
‘woman: it was natural that the son of the bond-woman should give 
place to the son of the free-woman. But in this instance no such ground 
of choice appears: hence it was the purpose of God according to election. 


CHAPTER IX. 11-16. 87 


The Greek sentence, begun in v. 10, is resumed with a change of con- 
struction (anacoluthon) in v. 12. 


Vv. 11,12. μήπω yap γεννηθέντων (γεννάω, to beget; pass. to be begotten: 
also, to be born, as here), xré.: for though they (the twins) had not yet been 
born and had not done anything good or bad. αὐτῶν is not expressed with 
these participles, but would be readily understood. No doubt, the readers 
of this epistle were familiar with the narrative. — Wva. . . μένῃ (the final 
clause placed before the principal clause, v. 12), 2 order that the purpose 
of God according to election might remain, might stand: ἣ πρόθεσις (πρό, 
τίθημι), the setting, placing, determining, beforehand ; the purpose: Kar 
ἐκλογήν (ἐκ, λέγω), according toa picking out, a choice, a selection. This 
clause bet. 7 and πρόθεσις, attributive position. μένῃ, antithetical to 
ἐκπέπτωκεν, ν. 6. — οὐκ ἐξ ἔργων ἀλλ᾽ κτέ. (the position of this clause 
connects it most readily w. μένῃ), (and this was) not of works, but of him 
who was calling. — ἐρρέθη (L. and Sc. φημί) αὐτῇ, 22 was said to her: ὅτι, 
before the ovato recta ; not translated. — ὁ μείζων δουλεύσει τῷ ἐλάσσονι : 
cited verbatim from the LXX: lit. the greater shall serve the less. This is 
usually rendered, the elder shall serve the younger ; yet Meyer adheres to 
the ordinary and strict meaning of μείζων and ἐλάσσων. The prediction 
proved true, not only in the case of the two sons, but also of their 
descendants. , 


V. 13. καθὼς γέγραπται (γράφω), even as it is written, — Malachi i. 2, 3 
(cited, with a slight variation in the order, from the LXX), — τὸν ᾿Ιακὼβ 
ἠγάπησα κτέὲ., Facob I loved, Esau I hated, i.e. before their birth (v. 11 
and v. 12), this was said to her; and exactly in accordance with this is 
the language of the prophet. ΑἹ] this illustrates the 7 κατ᾽ ἐκλογὴν 
πρόθεσις τοῦ θεοῦ. 


Vv. 14-- ι8. No injustice on the part of God in all this. 


V. 14 proposes the question which naturally occurs to the human 
mind: Ti οὖν ἐροῦμεν; What then shall we say? μὴ ἀδικία κτέ. ; 
Is there unrighteousness with God? By no means ! 


Vv. 15,16. γάρ, a confirmation of μὴ γένοιτο. --- τῷ Move . . . λέγει. 
For he saith to Moses. Yt would seem all the more solemn and weighty as 
addressed to Moses. Cf. x. 5, 19 — ἐλεήσω ὃν ἂν ἐλεῶ (pres. subjunc.), 
kré.: cited verbatim from the LXX, Exod. xxxiii. 19: / will have mercy 
(on him) on whom I have mercy, and I will have compassion (on him) on 
whom I have compassion ;—an expression of the most absolute sove- 
reignty, implying an absolute right of choice: hence there can be no 
possible unrighteousness in the exercise of choice. ὃν ἄν w. the subjunc., 
a conditional relat. sentence. — dpa οὖν od τοῦ θέλοντος, sc. ἐστίν. So 
then it is not of him who wills (it, i.e. the obtaining of what is implied or 


‘88 NOTES ON ROMANS. 


involved in the words ἐλεῶ and οἰκτείρω), nor of him who runs, but of 
God who has mercy. tpéxovtos, spoken primarily of one who runs in the 
competitive race; hence, of any great exertion. Observe that in the 
exercise of this sovereign choice, God is here spoken of as ἐλεῶντος, 
having mercy. This is often forgotten. 


V.17. γάρ introduces a confirmation of the same great principle of 
God’s sovereignty by an example familiar to the Jewish mind, —an 
example of one who was hardened; the opposite of ἔλεος. --- ὅτι intro- 
duces the citation, as in v. 12. — εἰς αὐτὸ τοῦτο, (looking) into this itself, 
with this very end in view. — &nyepa (ἐξ, ἔγείρω) σε, 7 raised thee up. — 
ὅπως ἐνδείξωμαι (aor. mid. subjunc., fr. ἐν-δείκνύμι) ἐν σοὶ κτέ., that 7 
᾿ might show (exhibit) in thee (i.e. in thine overthrow) my power. — καὶ 
ὅπως διαγγελῇ (2 aor. pass. subjunc. of SiayyéAAw) Kré., and that my 
name might be published abroad in all the earth: τὸ ὄνομά pov, my name, 
as the name of the one who had wrought such wonders. The latter part 
of this quotation is from the LXX verbatim; the first part is somewhat 
changed. Cf. Exod. ix. 16. 


V. 18. Conclusion from the foregoing and the statement of a general 


principle. — ἄρα οὖν... σκληρύνει, So then on whom he will he has 
mercy and whom he will he hardens. The ellipsis w. θέλει is readily 
supplied: θέλει ἐλεεῖν... θέλει σκληρύνειν, on whom he wishes (to have 


mercy) (on him) he has mercy, and whom he wishes (to harden) (him) he 
hardens. 

“Whatever difficulty there lies in this assertion, that God hardeneth 
whom He will, lies also 2 the daily course of His providence, in which we 
see this hardening process going on in the case of the prosperous ungodly 
man. The fact is patent, whether declared by revelation or read in his- 
tory; but to the solution of it, and its reconciliation with the equally 
certain fact of human responsibility, we shall never attain in this imper- 
fect state, however we may strive to do so by subtle refinements and dis- 
tinctions.” (Alford.) An exceedingly important statement. 


Vv. 19-21. Man not in acondition to call in question the deal- 
ings of God. 


V.19. “Epeis (L. and Sc. φημί) μοι οὖν. Zhou wilt say to me then 
(in view of the statement, v. 18). — τί ἔτι μέμφεται; Why does he still 
Jind fault? —7@ γὰρ βουλήματι xré The preceding question implies, 
he has no reason to find fault; For who withstands his will? τὸ βούλημα 
(only twice in N. T., fr. βούλομαι, 7 wish, or 7 will), that which has been 
willed, or wished; cf. Acts xxvii. 43: the usual word in N. T. for 
“will” is θέλημα. ἀνθέστηκεν (ἀντί, ἵστημι), perf. in form, pres. in mean- 
ing. The questions in this verse are those of the unrenewed man in 
every age. 


CHAPTER IX. 20-23. 89 


V. 20. ὦ ἄνθρωπε, O man, O human being. — pevotvye (μέν, οὖν, γέ), 
indeed then, nay but, yea rather (Alf., L. and Sc.) ; a wohl (Meyer) ; dex 
plutét (Godet). It does not contradict, but shows the absurdity, of what 
precedes. — σὺ τίς εἶ ὁ ἀνταποκρινόμενος (ἀντί, ἀπό, κρίνομαι) TO θεῷ, 
thou, who art thou that (acting as a judge, κρινόμενος) repliest against God ? 
— μὴ ἐρεῖ τὸ πλάσμα τῷ πλάσαντι (πλάσσω) " TL... οὕτως; Shall the 
thing that has been moulded say to him who moulded it, Why didst thou 
make me thus? Note the force of the neg. μή in a question anticipating 
a neg. answer. In the next sentence, ov« anticipates an affirmative 
answer. This question implies nothing more than the absolute depen- 
dence in every respect of the creature on the Creator. 


V. 21. ἢ (introduces a new illustration) οὐκ ἔχει... τοῦ πηλοῦ, or has 
not the potter a right over the clay: ἐκ τοῦ... φυράματος (fr. pupdw, 
to mix, to knead; τὸ φύραμα, that which has been mixed, the mass), from 
the same mass (the mass of clay mixed with water). — ποιῆσαι w. ἐξου- 
σίαν, a right to make. — ὃ piv... ὃ δέτε Att. τὸ μὲν... τὸ δέ, the one 

. . the other: σκεῦος, apposition: from the same mass to make the one 
(part, portion) a vessel for honor (put into that use), che other (part) for 
dishonor ? This illustration was familiar to the readers of the O. T. 
(cf. Is. xxix. 16, xlv. 9, 10; Jer. xviii. 6: also in the Apocrypha); and 
-would therefore have all the more force to the readers of this epistle. 
God’s sovereignty, his absolute right (ἐξουσίαν) to carry out his own 
pleasure, without giving account to any creature, is the thought presented 
in this illustration. 


Vv. 22-29. God’s long-suffering and the end in view. 


Vv. 22, 23. εἰ δὲ κτὲέ. A conditional sentence with the apodosis sup- 
pressed, — a construction found in classic as well as N. T. Greek, — with 
an interrogation point at the end of v. 23. So W—H. The force is 
best given by the English, What zf. Following the punctuation of Tisch., 
we render: What if God, though willing (θέλων) to show his wrath and to 
make known his power (τὸ δυνατὸν αὐτοῦ, that which was possible on his 
part), endured in much longsuffering (much patience) vessels of wrath com- 
pletely fitted (κατηρτισμένα, kataptl(w) for destruction (to enter into destruc- 
tion) and (what if he did this) 7 order that he might make known the riches 
(the wealth) of his glory upon vessels of mercy which he had made ready 
beforehand (προητοίμασεν, mpd, ἑτοιμάζω) for glory (to enter into glory)! 
The sentence in English is rather an exclamation than a question. The 
apodosis of the sentence, read as a condition, would be somewhat thus: 
If God resolved to act in the manner here described, what will a created 
being have to say? See Win. and Butt. on Aposiopesis. In respect to 
any theological difficulties connected w. κατηρτισμένα and προητοίμασεν, 
see remarks on v.18. Other constructions of the sentence have been 


90 NOTES ON ROMANS. 


proposed, but the one above given seems the most natural. For fuller 
discussions of the theological questions here involved, the student is 
referred, if he has a taste for such discussions, to the larger commen- 
taries. 


Vv. 24, 25,26. ods... ἡμᾶς. Antecedent in >the relative clause = 
ἡμᾶς ovs wré. The sentence takes up and expands the thought ἐπὶ σκεύη 
ἐλέους, upon vessels of mercy... (upon) us, whom he also called, not only 
from the Fews, but also from the Gentiles. — ev τῷ 'Ὥσηέ, in (the book of) 
Hosea, ii. 25. The variation from the original is very considerable, both 
in the order and structure of the clauses, and in the application of the 
words. — καλέσω τὸν ot λαόν pov, 7) will call the one (who is) not my 
people: λαόν μου, (this one I will call) my people. — καὶ τὴν οὐκ ἠγαπη- 
μένην (ἀγαπάω), and her who is not loved (has not been loved): ἠγαπημένην, 
(I will call) Zoved. — καὶ ἔσται κτέ. Hosea, i. 10, nearly verbatim from 
the LXX. καὶ ἔσται is not the language of the apostle, but part of the 
citation. It = Heb. 1°). W — H. place only a comma after αὐτοῖς, 
and this seems better. The citation seems intended to show that it is in 
keeping with God’s dealings in the past to receive and own as his people 
those who had not been his people, —a confirmation particularly of 
ἀλλὰ Kal ἐξ ἐθνῶν. 

V. 27. Ἡσαΐας δὲ κράζει. Is. x. 22,23. A confirmation from pro- 
phecy that the rejection of a large part of Israel was but the fulfilment of 
that which had long before been declared. The statements of both pro- 
phets taken together confirm v. 24: that of Hosea, ἀλλὰ καὶ ἐξ ἐθνῶν : 
that of Isaiah, od μόνον ἐξ ᾿Ιουδαίων. The first, the acceptance and adop- 
tion of Gentiles; the second, the rejection of Jews. — κράζει, cries, loudly 
proclaims: ὑπέρ, respecting, concerning. Note this use of ὕπέρ in later 
Greek. — ἐὰν 4... θθλάσσης, 77 the number of the sons of Lsrael be as the 
sand of the sea: τὸ ὑπόλειμμα σωθήσεται (σώζω), the remnant (that which 
has been left behind, only that) shall be saved; or, as in R. V., 22 zs the 
remnant that shall be saved. 


V. 28. A continuation of the same citation, denoting the certainty and 
the speedy execution of that which is predicted. — λόγον γὰρ... ἐπὶ τῆς 
γῆς For finishing (συντελῶν, σύν, τελέω) and cutting short (his) word, the 
Lord will execute (it) upon the earth: λόγον, word ; quicguid dixit (Erasm.). 
Meyer remarks that the LXX did not understand the original Hebrew, 
and translated it incorrectly; yet Paul follows very nearly the LXX, 
giving the same general thought. The student will also observe how 
different the reading of this verse in the recent critical editions is from 
earlier editions of the Gr. Test. 


V. 29. A further confirmation from prophecy that the remnant only 
shail be saved. — The punctuation of Meyer and of Godet, placing a 


CHAPTER IX. 30-33. ΟΙ 


comma after καί, and connecting it with εἰ μή, seems preferable: thus, 
And, even as Isaiah has prophesied, untess the Lord of Sabaoth had left to us 
a seed, we should have become as Sodom, and should have been made like 
Gomorrah (lit. and as Gomorrah we should have been made like). Cited 
verbatim from the LXX, Is. i. 9. — προείρηκεν (πρό, εἴρηκεν, L. and Sc. 
φημί), has prophesied (so Meyer, Godet, De Wette, Thol., et al.) ; Aas said 
before, i. e. in a preceding part of his prophecy (so Beza, Calvin, Grotius, 
Erasm., Alf., et al.). It is difficult, and surely not very important, to 
decide between these two renderings. — Σαβαώθ, Heb. ΓΊΝΩ, of hosts. 
“The apostle appears to have retained the Hebrew word untranslated, 
because it is so retained in the LXX.” (Stuart.) — ἐγενήθημεν (γίγνο- 
μαι, later γίνομαι). Note this form of the aor. in later Gr., st. ἐγενόμην, 
pl. ἐγενόμεθα. 


Vv. 30-33. The blame of their rejection falls on the Jews them- 
selves. The reason for this here briefly stated ; then more fully 
developed in ch. x. 


Vv. 30, 31. The student has already become familiar with the TC οὖν ; 
and Τί οὖν ἐροῦμεν ; in the style of Paul. The question is here answered 
in vv. 30, 31; and the way is thus prepared for διατί; and the important 
principle stated in vv. 32, 33 — ὅτι: declarative. Zhat (answer to the 
question) the Gentiles, who followed not (lit. those not following, or though 
they followed not) after righteousness, obtained righteousness, etc. The 
words διώκοντα and κατέλαβεν (κατα- λαμβάνω) suggest the picture of one 
running in the race-course and obtaining the prize. ἔθνη, the Gentiles, or 
Gentiles, without the article in Greek, as only a part, not all, are meant. — 
δικαιοσύνην δὲ τὴν ἐκ πίστεως, but the righteousness, that of faith ; more 
freely rendered, but the righteousness which is of faith. δέ (cf. iii. 22), but; 
aber, Meyer; mazs, Godet: cf. Win. p. 443. δικαιοσύνην made definite 
by τὴν ἐκ πίστεως (30 in iii. 22; δικαιοσύνη made definite by the gen. 
θεοῦ), the righteousness which springs out of, results from, faith (die aus dem 
Glauben kommende, — Meyer). Note the emphatic repetition of δικαιο- 
σύνην, and, in v. 31, of νόμον. --- Ἰσραὴλ δέ: dut Zsrael (i. 6. the great body 
of the nation). — νόμον δικαιοσύνης : a law of righteousness, i.e. a law 
which should secure righteousness. — eis νόμον οὐκ ἔφθασεν (φθάνω) : 
did not come into a law (of righteousness). δικαιοσύνης, repeated in some 
MSS. after the second νόμον, belongs in thought w. both words. φθάνω, 
in classic Greek, to come first. For the meaning Zo come, in N. T., see 
Matt. xii. 28, Luke xi. 20, 2 Cor. x. 14, 1 Thess. ii. 16. 

Vv. 32,33. διατί; Why? For what reason (did Israel fail)? — ὅτι 
(causal) ... ἔργων, sc. ἐδίωξαν δικαιοσύνην, because (they followed after a 
righteousness) ot resulting from faith, but as if resulting from works: 
ὡς suggests that such a pursuit was only a vain imagination. — προσέ- 


92. NOTES ON ROMANS. 


Koay (προσκόπτω) Kré., they stumbled, they struck against, the stone of 
stumbling: τῷ before λίθῳ, to denote an object well known, as foretold 
by the prophet. — ἰδοὺ τίθημι κτέ. The quotation unites two passages 
in Isaiah, — viii. 14, and xxviii. 16. Cf. 1 Pet. ii. 6,7, Behold 7 place ete. 
— καὶ ὁ πιστεύων ἐπ᾽ αὐτῴ, and he who has his faith (resting) upon it. 
This stone of stumbling and rock of offence would be understood at once 
as referring to the Messiah. — καταισχυνθήσεται (κατ-αισχύνω), shall not 
be put to shame, made ashamed. The expression in the LXX is οὐ μὴ 
καταισχυνθῇ, which is not an accurate rendering of the Heb. WT XN. It 
is thought by some (Reiche, Olsh., Hofmann) that the LXX had before 
them a different Hebrew reading. Note that Paul adopts the sense given 
by the LXX, although in a different form of the Greek verb. 


Cuap. X.— The thought in Ch. IX. 30-33 more fully developed. 


Vv. 1-4. The reason why the Jews were rejected. — Vv. 5-10. 
Salvation designed for Gentiles as well as Jews.— Vv. 11-17. The 
gospel should be preached to all. — Vv. 18-21. The calling of the 
Gentiles predicted in the Old Testament. 


Vv. 1, 2. Note in the address ᾿Αδελφοί, the affection which was 
undoubtedly unfeigned. — μέν without any corresponding δέ. --- ἡ εὐδοκία 
(ci. Mait.:xi: 26; Luke ii. 4, x.22; Eph..1. 5,9; Phil. 1. £5, i. 13; 2 Tieee 
i. 11)... καὶ ἡ δέησις Kré., the goodwill of my heart and my supplication 
to God (ts) for them (that they may be led) into salvation. ὑπὲρ αὐτῶν, for 
them. One might expect here ὑπὲρ ὑμῶν, for you; but the epistle was 
addressed to the Roman church, composed both of Gentiles and of Jews 
who believed in Christ. These were the persons meant by ᾿Αδελφοί ; 
hence he naturally uses the 3d pers. in speaking of the Jewish nation as a 
whole. — eis σωτηρίαν, the end in view in connection with ἡ εὐδοκία... 
ἢ δέησις, goodwill. . . supplication. Note the article ἢ w. δέησις as an 
unemphatic possessive pronoun (also the dif. bet. δέησις and προσευχή, 
supplication, prayer ; cf. Eph. vi. 18). — μαρτυρῶ γὰρ αὐτοῖς (introduces 
a reason for this goodwill and supplication). For 7 testify (Lam a witness) 
for them (dat. of interest; or, 2% respect to them, dat. of reference). — 
ζῆλον θεοῦ (objective gen.), a zeal for God. — ἀλλ᾽ od (sc. ζῆλον θεοῦ 
ἔχουσιν) Kat ἐπίγνωσιν, ut (they have) zot (a zeal for God) according to 
knowledge ; not according to an intelligent and correct view of the plan of 
salvation. Their zeal is quite disproportionate to their knowledge. 
γνῶσις, knowledge; ἐπίγνωσις, a thorough, full knowledge. 


V. 3. γάρ introduces the explanation and confirmation of od kart’ 
ἐπίγνωσιν. — τὴν Tod θεοῦ δικαιοσύνην : cf. 1. 17. — τὴν ἰδίαν δικαιο- 
σύνην, their own righteousness; 1. 6. τὴν ἐκ τοῦ νόμου, that of the law, that 
which is established by their own legal observances. — στῆσαι (torn), 


CHAPTER X. 4:8. 93 


to establish, to cause to stand ; gtiltig machen (Meyer). — οὐχ ὑπετάγησαν 
(2 aor. pass., fr. ὕπο-τάσσω) : mid. in meaning; cf. viii. 7, xiii. 1, James 
iv. 7, 1 Pet. ii. 13: they did not subject themselves. Yet this same tense 
may be used in the strict passive sense; cf. viii. 20. 


V. 4. In their attempt to establish their own righteousness they 
failed: for, yap, introduces a most important declaration. — τέλος 
(emphat. posit.) νόμου, az end (a completion, a termination) of law, asa 
system, a means of obtaining righteousness: Χριστός, sc. ἐστίν, 7s Christ: 
εἰς δικαιοσύνην, (/eading) into righteousness: παντὶ τῷ πιστεύοντι, May be 
viewed as dat. of interest, or as dat. of reference, for every one who has 
faith, or in reference to, in relation to. The order of the Greek words in 
the sentence presents the idea most perspicuously. τέλος νόμου may be 
viewed as definite, the end of the law. This meaning of τέλος, end, termi- 
nation, seems more appropriate here; and it is so understood by a large 
class of expositors (so Meyer, De Wette, Luther, Augustine, et al.). 
Yet the word may include also the idea, exd in view, fulfilment: so many 
expositors understand the word here. The first meaning seems from the 
connection to be most prominent. 


V. 5. γάρ introduces a series of statements confirming v. 4. — γράφει: 
historic present. — ὅτι, before the orat. rect., does not belong to the 
citation. — τὴν Sica... ἐν αὐτῇ: Levit. xviii. 5: lit. the man who has 
done the righteousness which is of the law shall live in it. The emphatic 


word is ποιήσας. — ζήσεται (Caw), shall dive ; not in the O. T. sense of a 
prosperous life in the land of promise, but in the N. T. sense of eternal 
life (ζωὴ aidvios). — Note that Paul attributes Leviticus to Moses as 
author. 


Vv. 6, 7,8. ἡ δὲ ἐκ πίστεως δικαιοσύνη. Auf (in contrast with what 
precedes) the righteousness which comes from faith (here personified, and 
hence the words) οὕτως λέγει, thus speaks. The following lively imagery 
is taken from Deut. xxx. 11-14, with such variations as the different con- 
nections require. In both passages the language presents one thought in 
common, — the word is near thee etc.; but how different is δε word in the 
Old from the word in the New Testament! There, it is the ἡ ἐντολή and 
the ποιεῖν αὐτό: here, it is the τὸ ῥῆμα τῆς πίστεως. Paul draws the 
imagery chiefly from Deut., but the doctrine is radically different. — 
μὴ εἴπῃς (aor. subjunc.) ἐν τῇ καρδίᾳ σου, say not in thy heart. — τίς ava- 
βήσεται.... τίς καταβήσεται, who shall ascend... who shall descend etc., 
i.e. who shall do some great, some impossible thing? The inquiring 
sinner often plans some great thing. Instead of accepting with a’simple 
and childlike faith the offer of salvation through Christ, he wishes Zo do, 
ποιεῖν τοῦτο. --- ἀλλὰ τί λέγει ; But what does it (the righteousness which 
comes from faith) say ? — ἐγγύς σου kré., Mear thee is the word .. . the 


94 ; NOTES ON ROMANS. 


word of faith (τῆς πίστεως, objective gen.; the word which points to faith, 
which makes faith the object held ever in view, the great doctrine) which 
we proclaim. It seems desirable, and not difficult, to distinguish usually 
in translating between evayyeAl(w, κηρύσσω, and καταγγέλλω : Zo tell the 
glad tidings, to preach ; to proclaim (as a κῆρυξ) ; to announce (as a 
messenger, an ἄγγελος). To render them all by the one English word 
preach, is certainly very faulty. 


V. 9. ὅτι may be understood as causal, because; or as declarative, chat. 
In the former sense it would be a confirmation of the preceding sentence; 
in the latter, a fuller statement. — ἐὰν ὁμολογήσῃς (aor. subjunc. of 
ὁμολογέω) . . . καὶ πιστεύσῃς (Same const. W. duodoyhons) ... σωθήσῃ 
(fut. pass. of σώζω.) (A future condition stated distinctly and vividly — 
Gocdw. Supposition with probability—-Had. The aor. subjunc. in con- 
ditional sentences is often nearly equivalent to the Latin fut. perf. — Had.): 


if thou confess . . . and have faith, or tf thou shalt confess .. . and have 
faith ... thou shalt be saved. —- ἐν τῷ σώματί σον... ἐν τῇ καρδίᾳ σου 
correspond to the same clauses above. — *Ingotv: obj. of ὁμολογήσῃ, 


κύριον in appos. with it: Jesus (as) Lord. — ἐν τῇ καρδίᾳ σου. Observe 
that Paul locates the faith of which he is speaking in the heart, not in the 
head,—an important difference. Observe also Paul’s test of faith, —that 
God raised this Jesus from the dead. This statement is in reference to 
the question in v. 7. — σωθήσῃ, thou shalt be saved, shalt be rescued from 
death and made a partaker of the salvation through Christ. It means, there- 
fore, much more than ζήσεται, ν. 5. 


V. το. An explanation and confirmation of v. 9. Note the succession 
of sentences beginning γάρ. .. γάρ... γάρ. .. γάρ... . γάρ, each one 
confirming the preceding. — καρδίᾳ... στόματι: dat. of means: with 
(the) heart... with (the) mouth. — πιστεύεται εἰς δικαιοσύνην... ὁμολο- 
γεῖται εἰς σωτηρίαν, faith is exercised (leading) into righteousness... con- 
Session is made (leading) into salvation. ‘The verbs are impers. Note the 
parallelism, after the Hebrew style. 


Vv. 11,12. πᾶς ὁ πιστεύων. . . καταισχυνθήσεται (καταισχύνω). 
Every one who has faith (resting) on him shall not be put to shame. αὐτῷ 
and αὐτόν (v. 9) are readily referred to Ἰησοῦν : cf. ix. 33. For mas... 
ov, cf. Win. ὃ 26, Butt. p.121. Note that Paul, in stating again this great 
fundamental doctrine, now adds for emphasis πᾶς, every one, which is not 
expressed above, ix. 33, and is not in Isaiah, either in the Hebrew or in 
the LXX. — οὐ γάρ ἐστιν διαστολή : a confirmation of was: for there is no 
distinction (no drawing asunder, no separation) both of Few and of Greek, 
i. 6. in respect to the acceptance of those who have faith; the subject now 
under consideration. Note continually the word Ἕλλην, Greek, in the 
sense of Gentile, — every one in distinction from the Jew. — ὃ γὰρ αὐτὸς 


CHAPTER X. 13-17. 95 


κύριος πάντων, sc. ἐστίν : for the same Lord (belongs to) all, (ts Lord) of 
all. κύριος here naturally means Christ. Cf. v.9; also xiv. 9, Phil. ii. 11, 
Acts x. 36. — πλουτῶν cis πάντας κτέ., being rich towards all, being rich 
(and imparting his riches so that they enter) zzto the midst of all who call 
upon him. 


V. 13. πᾶς γὰρ ds ἂν ἐπικαλέσηται (aor. subjunc. mid.) ... σωθήσεται, 
For every one, whosoever shall call (or shall have called) on the name of the 
Lord, shall be saved. Note the emphat. πᾶς ὃς ἄν, on the name of the 
Lord, i.e. with a recognition and acknowledgment of “what his name 
imports, —to wit, the sinner’s only hope, his Redeemer, Justifier, Lord, 
final Judge” (Hackett). Cf. Acts ii. 21; Joel ii. 32, cited verbatim fr. 
the LXX. 


Vv. 14,15. πῶς οὖν ἐπικαλέσωνται, How then shall they (or may they, 
can they) call on him etc. Note here after πῶς the aor. subjunc. forms, 
except ἀκούσονται. The change from fut. indic. to aor. subjunc. is so 
slight that the difference in the popular pronunciation would probably 
not be perceptible to the ear; and hence, in instances like these and 
many others in N. T. Greek, there could be scarcely a perceptible 
difference of meaning. Cf. Meyer, iz loco. — εἰς ὃν οὐκ ἐπίστευσαν, 
in whom (directing attention zxto wkom) they did not have faith. — πῶς δὲ 
κτέ., and how shall they have faith in him whom they have not heard? 
(so Meyer, Vulgate, R. V.,) or, of whom they have not heard? (so nearly 
all expositors.) The connection certainly seems to require this meaning 
of οὗ οὐκ ἤκουσαν, of whom, in regard to whom etc. — πῶς δὲ... κηρύσ- 
σοντος ; and how shall they hear without one making proclamation ? — 


πῶς δὲ... ἀποσταλῶσιν (ἀποστέλλω); and how shall they make proclama- 
tion unless they be sent? By whomsent? The answer is implied in v. 17: 
διὰ ῥήματος Χριστοῦ. — καθὼς γέγραπται" κτὲ. (and they shall be sent; 


for this is implied in the words of the prophet), eve as it has been written, 
How beautiful are the feet of those who preach the good things, or who pub- 
lish the good tidings of the gospel! Note the close logical connection of 
this whole paragraph. The citation is a free rendering of Is. lii. 7. The 
immediate object, carrying out the thought od... διαστολὴ KTE., ν. 12, is 
to show the propriety of preaching the gospel to the Gentiles. 


Vv. 16,17. ἀλλ᾽ κτέ. But (though thus published) xot αὐ listened to 
the gospel, to the good tidings. (And this is in conformity with the words 
of the prophet.) For Jsaiah says, Lord, who put faith in our report? 
ἀκοῇ, the sense of hearing, the act of hearing, the thing heard, the report. 
Cf. John xii. 38. See also Gal. iii. 2, ἀκοῆς, note. The citation is from 
Is. liii. 1, verbatim from the LXX. — dpa κτέ. Accordingly (a conclusion 
from the prophetic words, which suggest a negative answer ; and a con- 
firmation of v. 14) faith (comes) by (as a result of) hearing (cf. definitions 


96 NOTES ON ROMANS. 


of ἀκοή, v. 16); and hearing, through the word of Christ: ἡ, generic 
article: πίστις... ἀκοή, sc. ἐστίν. Some editors read here, θεοῦ st. 
Χριστοῦ, through the word (that which has been spoken) of God. The 
thought of the apostle is not materially changed. 


V. 18. ἀλλὰ λέγω. But 7 say (7 ask). — μὴ οὐκ ἤκουσαν ; they did 
not fail to hear, did they? The answer, no! is suggested by the neg. μή: 
the neg. οὐκ is in close connection with the verb (οὐκ ἀκούω, 7 do not hear, 
7 fail to hear). Note the difference bet. ἀκούω, 7 hear ; and ὑπακούω, 
7 hear to, I listen to, I obey. — μενοῦνγε (emphasizes.the negation implied 
in the question), certainly not: (that was not possible, for) zzto all the 
earth went out their sound ; and into the limits of the habitable world, their 
words. Ps. xviii. 5, cited verbatim fr. the LXX. αὐτών.... αὐτῶν refer 
here naturally to the persons making the proclamation. In the Ps. 
(numbered xix. Eng. version) they refer to the Brae which declare the 
glory of God. 


V.19. ἀλλὰ λέγω, as above. — μὴ .. . οὐκ (as in ν. 18) ἔγνω (γιγνώσκω): 
Israel did not fail to know, did he? (That is not possible; for) Fist 
(in the order of time, among those who predicted the extension of the 
gospel to the Gentiles) Joses says. The ellipsis after od« ἔγνω is variously 
supplied. The most natural is, /svael did not fail to know the fact here 


- declared, —the proclamation of the gospel to the Gentiles. — ἐγὼ... 
ἔπ᾽ οὐκ ἔθνει, 7) well move you to jealousy with (lit. upon) (that which is) not 
a nation. — er Sve... παροργιῶ (fut., fr. παρ-οργίζω) Kré., with a nation 


not intelligent I will move you to anger. Deut. xxxii. 21, cited nearly ver- 
batim fr. the LXX. 


Vv. 20, 21. Ἡσαΐας δέ: another citation to the same effect. — ἀπο- 
τολμᾷ (ἀπό intens. and toAudw) καὶ λέγει (pres. tense, implying the 
present truth of the words cited). And /saiah is very bold and says. The 
utterance of these words required some boldness on the part of the pro- 
phet. — εὑρέθην (εὑρίσκω) ... ἔπερωτῶσιν (ἐπ-ερωτάω) : cited nearly ver- 
batim from the LXX, but with an inversion of the clauses: 7 was found 
by those who did not seek me; I became manifest to those who did not ask 
of me: trois... ζητοῦσιν, by those not seeking me; dat. of agent or doer. 
Win. § 31, Io. — ἐγενόμην, inthe LXX ἐγενήθην: émepwrda, 20 ask, to 
question, to interrogate; used often in the gospels, only twice in the 
epistles. — πρὸς δὲ... λέγει. Lut (in contrast with those referred to in 
V. 20) respecting Israel he (the prophet, in the name of God) says. — ὅλην 
τὴν ἡμέραν : acc. of time, denotes duration: αὐ the day long, the whole 
day through. — ἐξεπέτασα (ἐκ-πετάννυμι) κτέ., 7 stretched out, 7 extended, 
my hands (the attitude of one inviting or imploring) towards a people dis- 
obeying and contradicting: ἀπειθοῦντα is particip., not adj., and may 
equally well be rendered lit. The old English word gazusaying, is not 


CAP TER 1, 1,2: 97 


clearly understood by the majority of people. — Note carefully the doc- 
trine here presented. God is represented as stretching forth his hands ; 
thus inviting and entreating Israel to come to him. A large portion dis- 
obey and say, no! These, and these only, God finally rejects. We have 
here, then, the fact of human responsibility clearly stated. 


ΓΗΔ». XI. — God’s plan in the rejection of a large part of 
Israel. 

Vv. 1-10. This. rejection not total; but in part. — Vv. 11-24. 
The rejection attended with blessed results to the Gentiles ; 
and not to remain perpetual. A word of warning to the Gen- 
tiles. God’s goodness and severity alike manifest in all this. — 
Vv. 25-32. The ultimate gathering in of the Jews with the Gen- 
tiles. — Vv. 33-36. A glance at the vast plan of God, with an 
expression of adoration. 


V.1. «Λέγω οὖν. 7 say then ;—a false inference from ch. x. vv. 19-21, 
is thus introduced and refuted. — ph ἀπώσατο (ἀπ-ωθέω) κτέ. Did God 
cast off (reject) his people? Note here again the force of μή in a-question: 
God did not cast off his people, did he? μὴ γένουτο. (xo!) by no means ! — 
an expression of horror at the thought suggested by ἀπώσατο. Note the 
pron. αὐτοῦ w. τὸν λαόν, his own people; implying the impossibility of a 
complete and permanent rejection. — kal yap éyo... εἰμί, for 7 also am 
an Israelite ; and, as such, I cannot admit the supposition. So the argu- 
ment is viewed by De Wette and Meyer. The common and more 
natural view is, that Paul adduces his own case in disproof of the 
supposition; and the following clauses (/vom the seed of Abraham, the 
tribe of Benjamin) are in confirmation of the statement that he was 
actually an Israelite. Benjamin and Judah had long been known as the 
chief representatives of Israel. It is inferred from the reasoning here 
that the larger part of the church in Rome must have been of Gentile 
origin. Cf. Godet. 

V.2. οὐκ ἀπώσατο. God did not cast off. Note the clear distinction 
bet. οὐ and μή (ν. 1). — αὐτοῦ. The classical scholar will observe how 
seldom the reflexive pronoun is used in recent critical editions of the 
Ν. T. — ὃν προέγνω, whom he foreknew. Note that this verb contains 
the idea of decision as well as foreknowledge. God could not change his 
plan thus formed in eternity. Cf. viii. 29. — ἢ οὐκ οἴδατε introduces a 
proof, from an analogous case in the past, that God had not rejected his 
people: Or (cf. ix. 21, note) do you not know etc. — ἐν Ἡλείᾳ w. τί λέγει 
ἡ γραφή, what the scripture says in Elijah, i.e. in (the narrative concern- 
ing) Elijah. — ὡς ἐντυγχάνει xré.: connect w. οὐκ οἴδατε: how he inter- 
cedes (cf. viii. 27, 34, Heb. vii. 25) with God against Israel ? 

7 


98 NOTES ON ROMANS. 


V. 3. The words of Elijah, cited freely from the LXX; 1 Kings xix. 10. 
— κατέσκαψαν (κατασκάπτω), they dug down, destroyed to the foundations. 
— κἀγὼ (καὶ ἐγὼ) ὑπελείφθην (ὑπο-λείπω) μόνος κτέ., and 7) was left alone 
and they are secking etc. 

V. 4. © χρηματισμός (only here in N. T.), the divine response, the 
answer of God (to this complaint). — κατέλιπον κτέ., 7 left, or have left, 
etc. Cited fr. 1 Kings xix. 18, with some variations both from the LXX 
and from the Hebrew. — ἐμαυτῴ, for myself, for my own service; in dis- 
tinction from idol-worship. — οἵτινες ty Βάαλ, who did not bend, or have 
not bent, a knee to Baal; —the Pheenician god, thought by some to repre- 
sent the planet Jupiter; by others, the sun. The latter is more probable. 
Note here the gender, τῇ B. In 1 Kings xix. 18, it stands τῷ B. So, in © 
other passages, it is sometimes masc., sometimes fem. The suggestion is 
made that Baal was viewed as an androgynous divinity. 


V. 5. οὕτως οὖν... καιρῷ. So therefore (corresponding to this fact in 
O. T. history) 2 the present time also. — λεῖμμα, something left, a remnant. 
Cf. ὑπόλειμμα (ὟΝ —H. ὑπόλιμμα), ix. 27. — kar ἐκλογὴν χάριτος, accord- 
ing to an election of grace (an election not founded on merit, but as an act 
of favor). Connect this closely in thought with γέγονεν, perf., has arisen 
and 7s. 

V.6. An emphatic repetition of the thought κατ᾽ ἐκλογὴν χάριτος in 
the negative form, οὐκέτι ἐξ ἔργων. --- εἰ δὲ χάριτι, sc. λεῖμμα γέγονεν. ---- 
οὐκέτι ἐξ ἔργων, sc. ἐστίν, but if it ἐς (if a remnant has arisen) dy grace, tt 
is no longer a result of works: οὐκέτι, no longer, no more, does not imply 
that such a result ever actually took place ; but οὐκέτι is to be understood 
in a logical, not a chronological, sense, —o /onger can it be argued and 
affirmed. For this logical use of οὐκέτι, cf. vii. 17, 20, Gal. iii. 18; also 
the frequent logical use of νῦν. — ἐπεὶ... χάρις, “γε (if that were so) 
&race becomes no longer grace; grace (definite, 7 χάρις, the divine favor) 
becomes no longer grace (divine favor),—loses its distinctive character, 
ceases to be grace. 


V. 7. Tt οὖν; What then? What must be our conclusion? The 
answer follows. — ὃ ἐπιζητεῖ ᾿Ισραήλ, what Jsrael (viewed as a whole, as 
a nation) és searching for (namely, δικαιοσύνην) : τοῦτο οὐκ ἐπέτυχεν (ἐπι- 
τυγχάνω), this it (the nation) did not obtain, did not find. Note here 
ἐπιτυγχάνω w. the acc.; usually w. gen. — ἡ δὲ ἐκλογὴ ἐπέτυχεν, but the 
election (abstract for the concrete, those who were elected) obtained (it). — 
οἱ δὲ λοιποὶ ἐπωρώθησαν (mwpdw), and the rest (those who were left, when 
the few were chosen and taken out) zere made πῶρος (a kind of marble), 
were made as stone, were hardened, so as to be incapable longer of receiv- 
ing religious impressions. 


V.8. καθάπερ (= κατὰ ἅπερ) γέγραπται, according to the very things 


GHAP TER. ΕἸΣ ὁ, to: 99 


which have been written. This hardening, πώρωσις, is not a new thing in 
the history of the nation. It took place in the days of Isaiah, and even 
of Moses; Deut. xxix. 4, Is. xxix. 10. The sentence following is a free 
use of the words in the LX X, combined from both passages in one state- 
ment. — ἔδωκεν. . . κατανύξεως, God gave to them a spirit of stupor (or 
torpor, or numbness). — ὀφθαλμοὺς... ὦτα: same const. w. πνεῦμα: 
(God gave to them) eyes that they should not behold, ears that they should 
not hear: τοῦ μὴ βλέπειν, τοῦ ἀκούειν, may be regarded as limiting geni- 
tives; lit. eyes of not beholding, ears of not hearing, 1. 6. eyes not fitted for 
beholding, ears not fitted for hearing. But this use of τοῦ w. the infin. is 
far less common, and cannot apply in v. 10. No theological difficulty 
would be avoided by this rendering. — ἕως... ἡμέρας, zz2til this day. 
What we now witness, says Paul, is nothing new. It began long ago, and 
has been continued to this very day. We may best understand what is 
said in this verse if we remember that this terrible spirit of torpor was 
punitive, sent as a punishment for sin. It is only by keeping this thought 
in mind that we gain any just conception of God’s dealings. 


Vv. 9,10. Another citation to the same effect. — καὶ Δανεὶδ λέγει, 
And David says. That which follows is a free citation from the LXX, 
Ps. Ixix. 23. Scholars differ in opinion as to the authorship of this psalm. 
Hengst. et al. regard it as actually composed by David. Meyer et al. give 
it a much later date. If Meyer is correct in his opinion, then the word 
“ David” would be used as a title of the entire collection of Psalms. 
This is possible; and so the name “ Moses” may be used as a title of the 
Pentateuch, synonymous with the title “the Law.” But it is by no means 
certain that Meyer is correct in his opinion. — γενηθήτω... eis παγίδα 
κτέ., let their table be turned into a snare and into a trap (or a net) and into 
a stumblingblock and (so) into a recompense to them. θήραν is not in the 
original (as we now have it), and seems to have been added by Paul for 
a fuller expression of the thought. It means primarily a humt, a chase, 
and is rendered by Meyer Jagd. By a natural metonymy, it may mean 
the instrument for catching game, a et, or a trap. — σκάνδαλον, a later 
form of σκανδάληθρον, primarily a trap-stick on which bait is fastened ; 
hence anything on which one stumbles. — ἀνταπόδομα (fr. ἀντί, ἀπο- 
δίδωμι), something given back in full, a full recompense. The word is not 
found in classic Greek, but often in the LX X. — σκοτισθήτωσαν (σκοτίζω, 
σκότος, darkness) wré. Let their eyes be darkened, be filled with darkness : 
τοῦ μὴ βλέπειν, 27 order that, to the end that, they may not behold. — καὶ 
τὸν νῶτον (usu. τὸ νῶτον) .. . σύνκαμψον (σύν, κάἀμπτω), and do thou bend 
together their back continually. This may indicate the carrying of a heavy 
burden; or, in connection with what precedes, it may picture the groping 
of one who cannot see. 


ΙΟΟ NOTES ON ROMANS. 


For the better understanding of all this, refer to Chap. IX. 31-33; 
then turn to what follows, vv. 11-24. 


V. 11, ff. The end in view in this exclusion and hardening of the Jew- 
ish nation. Λέγω οὖν, as in v. 1, calls special attention to what follows. 
— μὴ ἔπταισαν (πταίω) ἵνα πέσωσιν (πίπτω) ; did they stumble that they 
might fall? Cf. προσέκοψαν (προσ-κόπτω, to strike against), ix. 32. Both 
words are spoken of the same thing, —the rejection of Christ. ἵνα πέσω- 
ow ; that they might fall? so that the of λοιποί, v. 7, might be perpetually 
lost, and never won over to Christ? This is emphatically denied. — 
τῷ αὐτῶν παραπτώματι (παράπτωμα, fr. παρα-πίπτω), by their fall ; lit. by 
their fall aside. Cf. ch. v. 15, 16, 17, 18, 20, where the same word is ren- 
dered offence; R. V. trespass. — ἡ σωτηρία τοῖς ἔθνεσιν, sc. γέγονεν, 
salvation (has come) to the Gentiles. With the thought here expressed, 
cf. Matt. xxi. 43, xxii. 9; Acts xiii. 46, xxviii. 28. — εἰς τὸ παραζηλώσαι 
(παραζηλόω) αὐτούς (the end in view), so as to incite them to jealousy ; the 
reverse of ἵνα πέσωσιν. Cf. x. το. 


V.12. δέ, continuative, azd, or it may be rendered zow, —a transition 
to a most animating thought. — εἰ δὲ τὸ παράπτωμα αὐτών.... τὸ ἥττημα 
αὐτῶν, sc. ἐστίν, κτξέ. Now if their fall (is) the wealth of the world, and 
their loss the wealth of the Gentiles. Thus far the frotasis of the sentence. 
πλοῦτος κόσμου, πλοῦτος ἐθνῶν : implied in ἣ σωτηρία τοῖς ἔθνεσιν, ν. 11. — 
πόσῳ μᾶλλον κτέ. (the αΖοαοεῖς of the sentence), how much more (shall) 
their fullness (ke), sc. the wealth etc. Meyer remarks: the conclusion is 
“from a happy effect of a worse cause, to a happier effect of a better 
cause” (a felici effectu causae pejoris ad feliciorem effectum causae 
melioris). ἥττημα:: not a classic word; occurs in the LXX, Is. xxxi. 8; 
also in 1 Cor. vi. 7. Apparently another form of #rra, the opposite of 
νίκη : yet in meaning it seems more closely related to ἥττων, in its 
primary sense, /ess. Thus in the Vulg., τὸ ἥττημα αὐτῶν, diminutio 
corum, their being made less ; their reduction to a small number, leur réduc- 
tion a un petit nombre (Godet). So the majority of commentators. — 
TO πλήρωμα αὐτῶν, their being made full, their full number. We may 
then render: ow 77 their fall is the wealth of the world, and their reduc- 
tion to a small number the wealth of the Gentiles, how much more (shall) 
their increase to the full number (become all this): plenitudo eorum, Vulg, ; 
leur plénitude,Godet. — Note atrav...airav. . . αὐτῶν, referring to 
the Jewish nation as a whole; κόσμου and ἐθνῶν, all others, in distinction 
from them. 


Vv. 13,14. ὑμῖν δὲ λέγω κτέ. And 7 speak (7 say this, the last part of 
v. 12) to you Gentiles, who may suppose that I am wholly devoted to you, 
and care little or nothing for my own nation. — ἐφ᾽ ὅσον has been under- 
stood here in three different ways: 1. as temporal, so Jong as, quamdiu: 


CHAPTER ΧΙ Fs, 16: IOI 


2. as causal, zzasmuch as, quia: 3. as denoting quantity or degree, 
in quantum, hactenus, zz so far as; in so fern (De Wette); 2 wie fern 
(Meyer) ; ex tant que, pour autant gue (Godet). The last seems preferable. 
Cf. Matt. xxv. 40. In the same sense eis ὅσον and καθ᾽ ὅσον may be 
used. — μέν here, as often in the style of Paul, without a following δέ. 
Perhaps some such thought as this may be suggested: 272 so far, there- 
fore, as I am an apostle of the Gentiles, I glorify my ministry, (but at the 
same time I have also in my mind and heart the conversion of my own 
nation; and I strive) 270, dy any means etc., v. 14. — εἴπως ... τὴν σάρκα, 
if by any means 7 may move to jealousy my flesh, my kindred according to 
the flesh: παραζηλώσω (παραζηλόω) and σώσω (cd (w) after ei, fut. indic.; 
cf. i. 10. — αὐτῶν refers to the idea contained in τὴν σάρκα (collective). 
τινάς would indicate that Paul had little hope of reaching any very con- 
siderable portion of the Jews. The self-righteous feel less deeply their 
need of a Saviour. 


V. 15 continues the thought in v. 12. — γάρ introduces a reason for the 
earnest longing expressed in vv. 13, 14. — e yap ἡ ἀποβολὴ αὐτών 
(sc. ἐστίν) καταλλαγὴ κόσμου. Lor if the rejection of them (the casting of 
them away) is the reconciling of the world (proves to be the occasion of 
reconciling the world). Cf. πλοῦτος κόσμου, v. 12. — τίς, st. τί, agreeing 
W. ἡ πρόσληψις, sc. ἔσται, what (will) the receiving (of them) (be) etc. — 
εἰ μὴ ζωὴ ἐκ νεκρών ; dut life frome the dead? Does this mean the resur- 
rection at the end of the world? So many have understood it (Chrys., 
Origen, Theod., Thol., Meyer, Hofm., et al.). Does it not rather mean 
life; not in the sense of ἀνάστασις, but 2275 in the usual N. T. sense, — 
spiritual life, with all the blessings of redemption? (So Calvin, Beza, 
Beng., Krummacher, Kahnis, Stuart, Hodge, Godet, Shedd, et al.) 
Not only the ordinary meaning of ζωή in the N. T., but the whole argu- 
ment, seems to me to favor the last interpretation. Note the expressive 
and lucid brevity of the Greek: For if the rejection of them the reconcilia- 
tion of the world, what the receiving but life from the dead ? 


V.16. 8€continuative: εἰ δὲ... φύραμα, And if the first fruit is holy, 
the mass also (the mass, from which the specimen was taken). φύραμα 
(fr. pupdw, to mix, to knead) means a mass of something kneaded ; ox some- 
thing mixed with a fluid. See L.and Sc. It does not mean a Jump, as 
that word is now generally understood ; i.e. a hard piece of something, 
as a lump of sugar: Meyer, die Teigmasse; Godet, la masse. — καὶ εἰ ἡ 
ῥίζα. .. κλάδοι, and if the root is holy, the branches also (are holy). The 
same thought under another metaphor. Who are meant here by ἀπαρχή 
and pi¢a? The usual answer is, the patriarchs, or perhaps Abraham; 
φύραμα and κλάδοι, their descendants, the Jewish nation. The word oly 
is used here in the common O. Test. sense; not with reference to moral 
character, but as consecrated to God. Another interpretation of the 


. 


102 NOTES ON ROMANS. 


metaphors, that ἀπαρχή and ῥίζα denote the first Jewish converts to 
Christianity, is less probable. 


Vv. 17-24. The metaphor continued. The Gentile converts 
warned against a proud exultation, and exhorted to humility. 


V.17. εἰ δέ τινες... ἐξεκλάσθησαν (ἐκ-κλάω). And if some of the 
branches were broken out (thus indicating those Jews who were rejecting 
Christianity). — σὺ δὲ Kré., and thou, though of a wild olive, wast grafted 
771 among them. ἀγριέλαιος may be subst., see L. and Sc.; yet Meyer and 
others more naturally regard it as an adj., of a wild olive. dv, concessive, 
though etc. ἐν αὐτοῖς, i.e. κλάδοις, among them, the branches: the ren- 
dering, 27 place of them, i. e, of the branches broken out, seems extremely 
forced. — καὶ συνκοινωνὸς . . . ἐγένου, ad didst become joint partaker of 
the root of the fatness of the olive. συνκοινωνός may be taken as adj. (so 
L. and Sc.), jointly partaking of etc.: τῆς πιότητος may be viewed as gen. 
of apposition (cf. Win. p. 531) w. τῆς ῥίζης, the root of the fatness, or the 
root, that is the fatness, of the olive: καί before τῆς πιότητος, in some 
editions, is not well attested. 


V.18. μὴ κατακαυχῶ (imperat. pres. 2d pers. sing. of κατα-καυχάομαι) 
τῶν κλάδων, do not boast against the branches; more freely rendered, do not 
glory over etc. This compound verb occurs only here in Paul’s epistles; 
elsewhere in N. T. only in James ii. 13, iii. 14: it occurs in the LXX, 
but not in classic Greek. The simple verb is frequent. — εἰ δὲ κατα- 
καυχᾶσαι (for the form, cf. ii. 17, note), but 27 thou boastest against (them). 
By the term éranches, are we to understand the branches of the olive tree 
as a whole, i.e. the Jewish nation (so Meyer); or the branches which 
were broken out? The latter is the usual interpretation (Chrys., Theod., 
Erasm., De Wette, Alf., Shedd, et al.). — οὐ σὺ κτέ. The apodosis of 
the sentence is very elliptically expressed. More fully, it would be some- 
what thus: (remember that) thou dost not bear the root, but the root thee. 
The position of οὐ is such as to throw special emphasis on σύ: not thou 
the root... but the root thee (σέ also emphat.). 


V.19. οὖν, therefore (still seeking perhaps a ground of boasting) thou 
wilt say (ἐρεῖς, fut.). — ἵνα éyd nré., 27: order that I (emphat.) might be 
grafted in. 

Vv. 20, 21. Kados* Very well! Lat. euge; cf. L.and Sc. Our simple 
word we// is far from being as emphatic as καλῶς. The fact stated in 
v. 19 is admitted, but not as a ground of boasting. — ἀπιστίᾳ, πίστει. 
It is desirable in English to retain the same stem for both words, as in 
the Greek: dy (or because of) their want of faith ... by thy faith (the 
article with both words as an unemphatic possess. pron.). — ἕστηκας, 
thou standest (in thy place as a branch). — ph... φρόνει, ἀλλὰ φοβοῦ 


CHAPTER XI. 22-24. 103 


(pres. imperat. mid.), de ot highminded (do not entertain lofty thoughts), 
but fear (the opposite of boasting, may denote a reverential fear). — 
εἰ yap «7é., introduces the reason for the exhortation. — οὐκ ἐφείσατο 
(φείδομαι). Note the neg. οὐκ ina condition. Win. p. 477. — τῶν κατὰ 
φύσιν κλάδων, the natural branches (lit. the according to nature branches), 
in distinction from those which were graftedin: φύσιν may be rendered 
nature, yet with the idea of growth made prominent. — οὐδέ, intens. ΠΕΡ.» 
not even: σοῦ, accented, hence emphatic: φείσεται, sot even thee will he 
spare (if wanting in faith). 

V. 22. ἴδε (imperat. aor. of εἶδον, Att. ἰδέ) οὖν, Behold therefore: a con- 
clusion from vv. 20, 21. — χρηστότητα, ἀποτομίαν, made definite by the 
gen. θεοῦ, God’s goodness (or kindness) and severity. — ἐπὶ τοὺς πεσόντας 
ἀποτομία, sc. ἐστίν, upon those who fell (upon the branches that were 
broken out and fell from the olive tree) severity. — ἐὰν ἐπιμένῃς KTé., 
if thou abide upon his goodness (cf. προσμένειν τῇ χάριτι, Acts xiii. 43), not 
falling away through ἀπιστίᾳ. --- ἐπεὶ καὶ σὺ ἐκκοπήσῃ (fut. pass., fr. ἐκ- 
κόὀπτω), since (otherwise, i.e. if thou do not abide upon his goodness) thou 
also shalt be cut out (τέμνω, to cut, the generic word; κόπτω, to cut by 
striking ; Eng. chop). 

V. 23. κἀκεῖνοι (= καὶ ἐκεῖνοι) δέ, And (δέ) they also (kal): ἐνκεν- 
τρισθήσονται (ἐν-κεντρίζω), shall be grafted in: they also, thus placing 
them side by side with the branches from the wild olive tree. — ἐὰν μὴ 
...amortia, 2.0 they do not abide upon (the ground where they now stand) 
their unbelief, their withholding of faith. — δυνατὸς yap ἐστιν κτέ., for God 
ἦς able to graft them in again. πάλιν does not mean a second time, but 
back in their original place in the olive tree. The doctrine of falling from 
grace and a second conversion is wholly foreign to this passage, since the 


branches were cut out on account of ἀπιστίᾳ. They had never exercised 
faith. 


V. 24. γάρ, a confirmation particularly of ἐνκεντρισθήσονται, they shall 
be grafted in. — εἰ yap... ἀγριελαίου (subst. fem.). or 27 thou wast cut 
out from an olive tree which was wild by nature. — καὶ παρὰ φύσιν .. 
καλλιέλαιον, and contrary to nature wast grafied into a good olive. The 
wild olive, though bearing some resemblance to the good olive, is smaller 
and has no fruit. Scions from the good olive may be grafted into the 
wild olive and bear fruit, —as the pear with us is grafted into the thorn ; 
but it would be contrary to nature (παρὰ φύσιν) to take scions from the 
wild olive and graft them into the good olive, —as nobody with us would 
graft a thorn into a pear tree. The apostle’s illustration is therefore 
very striking, and would be well understood by those to whom his letter 
was addressed. — οὗτοι, these (branches, referring to the unbelieving 
Jews): of κατὰ φύσιν, sc. ὄντες, which are according to nature: τῇ ἰδίᾳ 
ἐλαίᾳ, 27 their own olive, that which is by nature theirs. 


104 NOTES ON ROMANS. 


Vv. 25-32. The ultimate conversion of the entire Jewish nation. 
Citation of prophecies to this effect. All this in accordance with 
the divine plan. 


V. 25. γάρ introduces the confirmation of v. 24. — Οὐ θέλω ὑμᾶς 
ἀγνοεῖν is used by Paul to call particular attention to something impor- 
tant. — ἀδελφοί : an affectionate address to the entire church, both Jews 
and Gentiles. — τὸ μυστήριον τοῦτο, w. ἀγνοεῖν, Lam not willing that you 
continue zgnorant (or that you make any mistake, see L. and Sc. ἀγνοέω) 
in respect to this mystery. μυστήριον, something secret, not generally made 
known or understood: from the stem md, μῦ: sound adapted to the 
sense, pronounced by closing the lips: cf. Eng. mum. In N. T., some- 
thing understood only by a revelation, ἀποκάλυψις. — ἵνα μὴ ἦτε... 
φρόνιμοι, 2711 order that ye may not be, or lest ye be, wise (or sagacious) in 
your own conceits (lit. with or by yourselves; in your own opinions). By 
supposing that they understood God’s plans better than the Jews at large, 
they might become conceited. — ὅτι introduces the explanation of 
μυστήριον. ---- πώρωσις, a hardening. Cf. v.7.— ἀπὸ μέρους, w. γέγονεν, 
has happened in part to Israel. By whom? See v. ὃ. — ἄχρις οὗ... 
εἰσέλθῃ (εἰσ-έρχομαι), (to continue) wztil the fulness of the Gentiles shall 
have entered in. τὸ πλήρωμα : cf. v. 12. 


V. 26. Kal οὕτως, azd so, i.e. when the fulness of the Gentiles shall 
have entered in. — πᾶς ᾿Ισραὴλ σωθήσεται, αὐ /srae/ (Israel as a nation) 
shall be saved, shall be brought into the Messianic kingdom at that future 
time. This sentence, on which much has been written, states in simple 
language the future conversion of the Jews to Christianity. The apostle 
finds this thought in the prophecy of Isaiah, — combining lix. 20, with a 
clause from xxvii. 9. — ἐκ Σιών, out of Zion. The. LXX read ἕνεκεν Σιών, 
and this corresponds to the Heb. Wy , for Zion. ‘The general idea of 
a Deliverer for Jacob is the thought in the mind of the apostle; and 


this idea is conveyed by either form of expression. — ὃ ῥυόμενος, the one 
delivering, the one rescuing ; spoken of the Messiah. The Heb. is with- 
out the article, Ni], @ deliverer. — ἀποστρέψει (ἀποστρέφω) ἀσεβείας 


κτέ., he shall turn away impieties (ungodly deeds) from Facob. The word 
Ἰακώβ here, as just before Ἰσραήλ, denotes the entire nation. 


V. 27. Kal αὕτη, and this ; namely, that which follows, the idea 
expressed in 8tav... αὐτῶν (Is. xxvii. 9, W. αὐτοῦ st. αὐτῶν). αὕτη... 
διαθήκη, lit. Ζλὴς (15) to, or for, them the covenant from me: (embraced in 
the words) ὅταν ἀφέλωμαι (ἀφαιρέω) .. . αὐτῶν, when 7 shall have taken 
away their sins. This use of αὕτη, pointing to what directly follows and 
to the idea contained in a dependent clause, is found elsewhere in N. T. 
Greek. 


Vv. 28, 29. A further confirmation of the thought in vv. 26, 27. — 


CHAPTER XI. 30-32. 105 


κατὰ κτέ., so far as relates to etc. — ἐχθροί, sc. εἰσίν : like ἀγαπητοί, pass. 
in sense: viewed as enemies (on the part of God). 8 ὑμᾶς, on your 
account, i.e. so that you might be brought into the Messianic kingdom. — 
κατὰ δὲ τὴν ἐκλογήν, so far as relates to the election, as touching the election ; 
i. e. the divine act in choosing this people for his own. So Alf., Hodge, 
Godet, et al. The view of Meyer et al., that τὴν ἐκλογήν means the éec- 
tion in the sense of the persons elected (abstract for the concrete), seems 
less natural. — ἀγαπητοί, sc. εἰσίν, they (the Jewish nation) ave beloved: 
διὰ τοὺς πατέρας, o2 account of the fathers; on account of the cove- 
nant with the fathers, Abraham, Isaac, and Jacob, and the love of God 
for them. V. 29 confirms the last half of v. 28. — ἀμεταμέλητα (verbal 
adj., fr. a priv. and μεταμέλομαι, to change one’s purpose, to regret: the 
ending -ros denotes what has been done or what can be done) τὰ χαρί- 
σματα Kré., the gracious gifts and the calling of God are not regretted, cannot 
be regretted. God does not and cannot change his purpose in regard to 
them. Cf. 2 Cor. vii. το. With ἡ κλῆσις τοῦ θεοῦ, cf. τὴν ἐκλογήν, v. 28: 
the calling of God, i.e. the act of calling, the divine purpose in calling ; 
the election, i. e. the divine act and purpose in electing. 


Vv. 30, 31. γάρ introduces a confirmation of v.29. for as you were 
once disobedient to God, but now have obtained mercy through the disobedience 
of these; so these also have now become disobedient, in order that they also 
may now, through the mercy (shown) to you, obtain mercy. The meaning 
of this sentence is made clear by the preceding reasoning in this chapter. 
— ὑμεῖς : addressed to the Gentiles. — ποτὲ ἠπειθήσατε (ἀπειθέω) : cf. 
ch. i. τὸ ff. — νῦν δέ, dut now, since your conversion. — τούτων, of these, 
the unbelieving Jews: — ἠπείθησαν, became disobedient. “The aor. of 
verbs which denote a state or condition generally expresses the entrance 
into that state or condition.” (Good.) — Ta... ἐλέει belongs w. ἐλεη- 
θῶσιν, but is placed before ἵνα to give it greater prominence. — ὑμετέρῳ, 
possess. pron. with the force of the objective gen. See Gram., Possess. 
Pron. — τούτων, οὗτοι, αὐτοί, refer to the unbelieving Jews. — ἵνα, pur- 
pose, end in view, in the divine mind. 


V. 32, a confirmation of the statement just made — συνέκλεισαν (συν- 
κλείω)... τούς πάντας. For God shut up all (both classes above spoken 
of, Jews and Gentiles). — εἰς ἀπείθειαν, (having entered) zo disobedience 


(to God). It is not said here that God led them into disobedience to 
himself; but the disobedience was their own voluntary act, and in this 
state God shut up all,—an expression implying their own helpless con- 
dition. His purpose, the end in view, in doing this, is expressed by ἵνα 
«νον ἐλεήσῃ, that he might have mercy on all (Jews and Gentiles). This 
animating thought leads to the exultant expression in the following 
verses. “According to the entire context, the apostle has in view an 
epoch in the history of God’s kingdom ox the earth ; an epoch which 


106 NOTES ON ROMANS. 


consequently shall comprehend only the individuals who shall be alive at 
that moment.” (Godet.) 


V. 33. “ Like a traveller who in ascending an Alpine mountain has 
arrived at the summit, the apostle now turns and contemplates. Abysses 
are at his feet, but floods of light fill them; and all around extends an 
immense horizon, which he takes in with the eye.” (Godet.) —°2 βάθος 
κτέ. O depth of riches and wisdom and knowledge of God! This construc- 
tion of the genitives in this verse seems grammatically simpler and more 
natural. It is also preferred by the larger number of scholars ancient 
and modern. Others make σοφίας and γνώσεως depend on πλούτου, 
O depth of riches both of wisdom and knowledge of God! It is not strange 
that human wisdom and knowledge should not be able to fathom this 
depth. The English article may be supplied in translating, O depth of 
(the) riches etc.; yet it scarcely seems necessary. We need not distinguish 
here very sharply between σοφίας and γνώσεως. The former often corre- 
sponds very nearly to our word Jfhilosophy, and the latter to our word 
science. — ὡς ἀνεξεραύνητα (a priv., y euphon., ἐξ, épavydw or ἐρευνάω) 
... ἀνεξιχνίαστοι (a, v, ἐξειχνιάζω, to track, or trace out, fr. ἴχνος, a track). 
For the force of the verbal ending -ros, cf. ἀμεταμέλητα, v. 29, note. 
How unsearchable (inscrutable) are his judgments, and (how) past tracing 
out are his ways ! 


Vv. 34, 35. For who has known the mind of the Lord? or who has arisen 
(ἐγένετο) (as) his counsellor ? A confirmation of the thought in v. 33, by 
a citation fr. Is. xl. 13, in the words of the LXX. Cf. also 1 Cor. ii. 16. 
The first question has been referred to γνῶσις and the second to copia. — 
ἢ τίς προέδωκεν κτέ., or who has first (προ--) given to him and it shall be 
paid back to him in full (-aro-)? This question naturally refers to 
πλούτου. — ὅτι ἐξ αὐτοῦ κτέ, An emphatic negative answer (οὐδείς, 
no one) is implied in the foregoing questions; and ὅτι introduces a con- 
clusive reason for this emphatic negation, — Because out of him (ἐξ αὐτοῦ, 
denoting the source, God as creator), azd through him (God as supporter 
and governor, by and through whom all blessings come), azd into him 
(εἰς, the end in view, the final cause, — namely, the accomplishment of his 
good will) ave (proceed) all things. — ἣ δόξα, sc. εἴη (optat. of wishing). 
It seems very natural and appropriate that this triumphant conclusion 
of the argument should be followed by an ascription of praise and an 
ἀμήν. 

“ Never was a survey more vast (coup d’ail plus vaste) taken of the 
divine plan in the history of the world.” (Godet.) 


CHAPTER XII. 1, 2. 107 


Cus. XII.- XVI. — The second general division of the epistle, 
practical and hortatory; as distinguished from the first eleven 
chapters, which are doctrinal. 


Cuap. XII.— V.1. οὖν may very naturally refer to what precedes in 
ch. xi. vv. 33-35. Some, however, understand it as referring to the 
entire doctrinal discussion. In either case, it has great force. Note the 
kindly address, παρακαλῶ... ἀδελφοί. Bengel contrasts this with the 
words of command uttered by Moses. The two ideas of exhortation and 
comfort in παρακαλῶ, παράκλησις, and παράκλητος, — words so important in 
the N. T.,—should not be forgotten. No single English words translate 
them exactly and fully. Perhaps we may translate here, Z exhort, or 
7 encourage you, therefore, brethren (Fe vous exhorte, Godet; Lch ermahne, 
Luther). The notion of comfort, consolation, seems not less prominent 
than that of evtreaty, in Paul’s use of παρακαλῶ and παράκλησις. Cf. v. 8. 
John alone in N. T. uses παράκλητος, rendered comforter, advocate. — διὰ, 
τῶν οἰκτιρμών τοῦ θεοῦ, by the mercies (the compassionate dealings) of God. 
This reference would naturally excite gratitude; and gratitude is a 
powerful motive to obedience. οἰκτιρμός and ἔλεος are not carefully dis- 
tinguished either in the old or the revised version. In ch. ix. 15, both 
verbs ἐλεῶ and οἰκτείρω occur, and are distinguished (to have mercy, to 
have compassion). The former (ἐλεῶ) makes more prominent the idea of 
pity; the latter (οἰκτείρω), that of sympathetic feeling. So with the nouns: 
ἔλεος, pity, mercy ; οἰκτιρμός, sympathelic feeling, compassion. — διά, w. the 
gen. means properly through. The thought then is, whzle passing through, 
and thus experiencing continually God’s repeated tokens of compassion, — 
a powerful motive certainly. — παραστῆσαι κτέ., to present, to offer, your 
bodies a living sacrifice, holy (i.e. free from defect and impurity), qwed/- 
pleasing to God. τῷ θεῷ is naturally connected w. εὐάρεστον, not w. the 
verb: παρίστημι is used in classic Greek also of the offering up of a 
victim on the altar; cf. Xen. Anab. vi. i. 22. — τὴν λογικὴν λατρείαν 
ὑμῶν, which 7s your reasonable service. λατρεία means properly religious 
service, but is not limited to the idea of worship ; λογικήν, pertaining to 
and approved by the reason (Adyos). The service should be that of the 
reason, in opposition to mere external, ceremonial, service. I question 
whether the rendering, spzrztwal service, which confounds λογικός and 
πνευματικός, is better than reasonable, or rational (Stuart), service. This 
clause is in explanatory apposition with παραστῆσαι τὰ σώματα ὑμῶν κτέ. 


V.2. μὴ συνσχηματίζεσθε (συν-σχηματίζω, σχῆμα) . . . ἀλλὰ μετα- 
μορφοῦσθε (μετα-μορφόω, μορφή), be not fashioned (in conformity) with this 
world, but be ye transformed (changed in form) by the renewing of the mind. 
σχῆμα and μορφή, the radical parts of the verbs, do not differ greatly in 
meaning. Cf. Phil. ii. 7, Hence the chief difference is found in the 


108 NOTES ON ROMANS. 


prepositions: ovv-, together with; μετα-, like the Latin ¢vans, often in 
compos. denotes change. Some editors have here the infin. (st. imper:* ) 
depending on παρακαλῶ. --- τῷ αἰῶνι τούτῳ, this world, or this age; 1. 6. 
the period continuing to the παρουσία, the essential character of which 
period is immorality. Cf. Gal. i. 4, 2 Cor. iv. 4, Eph. ii. 2, etc. dava- 
καίνωσις (fr. avd, καινόω, kavds), the act of making new again; occurs but 
twice in N. T. — εἰς τὸ δοκιμάζειν ὑμᾶς (the end in view), that ye may 
prove, test, discern (apprécier, discerner exactement, Godet). — τί (sc. ἐστί ) 
τὸ θέλημα τοῦ θεοῦ, what is the will of God: τὸ θέλημα strictly means ¢hat 
which has been willed. — τὸ ἀγαθὸν καὶ εὐάρεστον kal τέλειον : the three 
words, in the order of a climax, w. one article; in const., a subst. in 
explanatory appos. w. θέλημα τοῦ θεοῦ : the will of God, that which is good 
and well-pleasing (to him) and perfect. This seems better than to view 
them as adjectives, since εὐάρεστον, as qualifying τὸ θέλημα, is not natu- 
ral; the will of God, well-pleasing (to him), is without meaning. 


In vv. I, 2, we find the motive to Christian consecration and 
activity: vv. 3-21 the life of the believer as a member of the 
church. (Godet.) 


V. 3. γάρ, for ; in pursuance of this consecration. — λέγω xré., 7 say 
(nearly equivalent to J ezjorn, cf. ii. 22) through the grace that was given 
to me; i.e. he does not speak by his own personal authority, but by the 
divine grace given to him. — παντὶ... ὑμῖν ; an emphatic expression : 
to every one who is among you. — μὴ ὑπερφρονεῖν (only here in N. T.; 
fr. ὑπέρ, above, and φρονέω, to think; i.e. to have high thoughts, lofty, proud, 
thoughts) .. . φρονεῖν : lit. σοί to have high thoughts contrary to what tt ts 
necessary to think (to have thoughts). Note the paronomasia, ὑπερφρονεῖν 
. = φρονεῖν. παρά w. acc., contrary to; a frequent meaning. δεῖ: not 
frequent in the style of Paul; only three times in Rom.: occurs oftenest 
in the style of Luke. Denotes generally, as here, not merely the idea of 
necessity, but also that of duty or obligation. — ἀλλὰ φρονεῖν... σωφρο- 
νεῖν : note again the paronomasia: lit. dat to have thoughts (leading) into 
sober, or sound, thoughts. Alf. presents the paronomasia thus: ot Zo 
be high-minded above that which he ought to be minded, but to be so minded 
as to be sober-minded. — ἑκάστῳ (w. ἐμέρισεν, μερίζω, μέρος) . . . μέτρον 
πίστεως, as (i. e. 27 proportion as) God has imparted to each man a measure 
of faith; describes more fully φρονεῖν... σωφρονεῖν. ἑκάστῳ before ὡς 
for emphasis: πίστεως used here in the ordinary N. T. sense, so promi- 
nent in this epistle; cf. i. 17. 

Vv. 4,5. The preceding verse is an exhortation to each one to under- 
stand his own place, and fill it contentedly and wisely: yap introduces 
an illustration which should serve as a convincing motive for this. — 
καθάπερ (κατά, ἅ, πέρ)... ἔχομεν. For just as (just according as) in one 


> 


CHAPTER XII. 6-8. 109 


body we have many members. — τὰ δὲ. . . πρᾶξιν, and the members have 
not all the same office (lit. acting, action, function). — οὕτως οἱ πολλοὶ... 
ἐν Χριστῴ, so we, the many (or understanding ὄντες w. of πολλοί, (though) 
the many), are one body in Christ (the sole bond of union, for out of Christ 
we should not be ἐν σῶμα): τὸ δὲ... μέλη, and members individually one 
of another ; τό belongs to καθ᾽ εἷς, a clause considered as a noun; τό with 
its clause is acc. of specification: καθ᾽ ets st. καθ᾽ ἕνα, is a solecism, some- 
what frequent in later Greek: ἀλλήλων limits μέλη: Greek const. of the 
clause, 27 respect to the individual, members of one another. 
The figure in vv. 4, 5, is carried out still further in 1 Cor. xii. 12 ff. 


Vv. 6,7, 8. ἔχοντες δέ. According to the punetuation of Tisch., this 
clause is connected with what precedes: and we are (sc. ἐσμέν) having 
etc.: so also De Wette, Lach., et al. It is more usual to begin here a 
new sentence (so W — H., R. V., Alf., Meyer, Godet, Hodge, Lange, 
Shedd, et al.): And having gracious gifts, differing etc. — The elliptical 
structure which follows can hardly be imitated in English. We easily 
supply what is suggested: after etre w. the acc., ἔχομεν : after προφητείαν, 
προφητεύωμεν : after διακονίαν, ὦμεν : w. ὁ διδάσκων and ὁ παρακαλῶν, 
ἐστίν : after διδασκαλίᾳ and παρακλήσει, ἔστω : w. ὃ μεταδιδούς, μετα- 
διδότω: Ww. ὁ προϊστάμενος, προϊστάσθω: and w. ὁ ἐλεῶν, ἐλεεέίτω. We 
may render, to show the const.: 2.0 (we have) prophecy, (let us prophesy) 
according to the proportion of faith; and if (we have) service, (let us con- 
tinue) in our service ; and if (there is) the one who teaches, (let him continue) 
in his teaching ; and if (there is) the one who exhorts, (let him continue) 
in his exhortation; let him who imparts (do this) in frank liberality ; let 
him who presides (do this) in earnestness (or diligence) ; let him who shows 
mercy (do this) in cheerfulness. Paul mentions here, under the head of 
χαρίσματα, four gifts: (1.) Prophecy, which in the N. T. means the 
imparting of divine truth under the influence of the Holy Spirit: cf. 
I Cor. xii. 2, xiv. 4,24. (2.) Service, διακονία. The word seems to be 
used here in its restricted sense, — of those who attended to the business 
affairs of the church, who looked after the poor and the sick, and 
attended to other similar duties. For the first appointment of διάκονοι, 
cf. Acts vi. 1 ff.; cf. also for the required character, 1 Tim. iii. 8-13. The 
word mzzistry is likely to convey now quite another idea. (3.) Zeaching, 
διδασκαλία. In Acts xiii. 1, prophets and teachers are distinguished as 
forming two separate classes. Cf. 1 Cor. xii. 28, 29. (4.) Exhortation, 
παράκλησις. Cf. note on παρακαλῶ, v. 1. — ὃ μεταδιδούς, he who imparts, 
gives a share (μετα-); a general exhortation,_applicable to all alike: 
ἁπλότητι expresses the two ideas of frankness and liberality ; see 
L. and Sc. — προϊστάμενος may be spoken of one who holds any office 
in the church; ὃ ἐλεῶν, one who performs acts of charity. 

With the above enumeration, cf. 1 Cor. xii. 4 ff. 


TIO NOTES ON ROMANS. 


Vv. 9-21. Exhortations, beginning with ἡ ἀγάπη, applicable to 
all members of the church. 


Vv.9, 10. ‘H ἀγάπη, sc. ἔστω. The omission of the imperat. is rare 
in classic Greek; more frequent in N. T. Cf. v. 7. — ἀνυπόκριτος (adj. 
of two endings), not found in classic Greek; 6 times in N. T. Let love ~ 
(love towards others, whether Christians or not; φιλαδελφία, love towards 
Christians) be without hypocrisy. — The participles following in the 
nom. pl. are perhaps best explained by understanding ἔστε, imperat. — 
ἀποστυγοῦντες (a very expressive word: ἀπο-- implies shrinking away 
from; orvyéw, to hate and dread, much stronger than μισέω) τὸ πονηρόν, 
abhorring that which ts evil. — κολλώμενοι (κολλάω, to glue, to cement, to 
join fast together) τῷ ay-, cleaving to that which is good. ΑἸ] this is strictly 
in keeping with the love which is without hypocrisy. Our love towards 
others does not imply that we should be indulgent, or even indifferent, 
towards that which is evil; we are exhorted to abbor it. — τῇ φιλαδελφίᾳ, 
dat. of reference: φιλόστοργοι, tenderly affectioned ; spoken of the affec- 
tion in the family,— a word chosen perhaps because Christians are 
viewed as belonging to one family. — τῇ τιμῇ, also dat. of reference: 
προηγούμενοι, only here in N. T. The meaning is not certain. It seems 
better, as in R. V., to retain the meaning with which we are familiar, 
thus, —as regards honor, preferring (leading forward) one another. Many, 
however, understand it to mean, goiug before (i.e. setting an example to) 
one another, in the honor shown to others; or “in respect to honor, antict- 
pating each other” (Stuart). 


Vv. 11, 12,13. σπουδῇ Kré., 27 respect to earnestness (diligence, zeal), not 
slothful. The rendering of σπουδῇ, dusiness, seems quite foreign to the 
meaning of the word. — τῷ πνεύματι ἵέοντες ((éw, 20 boil), in spirit 
(spoken here of the human spirit as enlightened by the Holy Spirit; cf. 
Acts xviii. 25) fervent. —Tt@ κυρίῳ δουλεύοντες, serving the Lord. Some 
have objected that this general precept is out of place here; and hence 
prefer the reading, τῷ καιρῷ (so Meyer, Godet, et al.): but all the special 
precepts certainly derive additional force by keeping this general one in 
mind. — χαίροντες, rejoicing; the generic word: καυχάομαι, specific, 
to exult, rejoice greatly. Cf. ch. v. 2. — ὑπομένοντες, bearing up under, 
enduring. — προσκαρτεροῦντες (πρός, to, towards ; καρτερός, strong, 
staunch), persevering (persévérants, Godet). The word zzstant, in the 
original Latin sense, conveys about the same idea. — ταῖς χρείαις... 
κοινωνοῦντες, sharing in the wants of the saints ; i.e. where any one is in 
want, taking your own goods and sharing them with him: “ communicat- 
ing to” expresses the same general idea, but is farther removed from the 
exact meaning of the verb. Cf. L. and Sc. — διώκοντες, lit. pursuing, 
i.e. cultivating diligently. These precepts were specially important in 


CHAPTER XII. 14-10. III 


those times of persecution, when many were driven from their homes 
and deprived of their goods. 


Vv. 14,15. Note that the imperatives in v. 14 are pres. tense, denoting 
something habitual: be 2 the habit of blessing etc. Cf. Matt. v. 44. It is 
quite probable that these words of our Lord were familiar to Paul; 
although it is not probable that Paul had seen the gospel according to 
Matthew, as this epistle and the gospel are supposed to have been written 
about the same time. — χαίρειν. .. κλαίειν. The epic use of the infin. 
st. imperat. was especially frequent in χαίρειν : and the use of χαίρειν 
here would naturally lead to the same const. in κλαίειν. It is not neces- 
sary to supply δεῖ. The exhortation of v.15 is most important in our 
intercourse with our fellowmen, and implies the fullest human sympathy. 
How needful to a pastor ! 


V.16. The participles here, as in v. 9, may be rendered as impera- 
tives. τὸ αὐτὸ. . . φρονοῦντες, think, have in mind, the same thing, be of 
the same mind. εἰς ἀλλήλους implies that the attention should be directed, 
not to that which is external, to the mere surface, but zzto one another, 
into the hearts of one another ; and with the thoughts thus penetrating ito 
the heart, that there should then be unity. The true bond of union 
among Christians, of whatever name, is always that of the heart, not in 


externals. — ut... φρονοῦντες, mind not, have not in the mind, high things, 
the things which are lofty. The meaning of this is made clear by the next 
clause. Cf. also xi. 20. — ἀλλὰ... συναπαγόμενοι (σύν, ἀπό, ἄγομαι, 


act. ἄγω), lit. but be led away with, i.e. accompany, things which are lowly, 
or persons who are lowly. It matters little whether we regard τοῖς ταπ-- 
as neut. or masc. The general idea in either case remains the same. 
The word condescend suggests the idea of stooping, going down, which cer- 
tainly is not in the original. Few men care to have others stoop to them. 
— μὴ γίνεσθε κτὲ., do not become wise, shrewd, in your own opinion ; self- 
sufficient, so as to fail in due respect for the opinions of others. Meyer 
renders φρόνιμοι tap ἑαυτοῖς, klug nach eurem eigenen Urtheile ; Godet, 
sages ἃ vos propres yeux. 


Vv. 17,18, 19. μηδενὶ... ἀποδιδόντες (pres. tense, denoting something 
habitual), vender, pay in full, to no man (whether Christian or not) ev ix 
return for evil. “41 will give him as good as he sends” is not the language 
of the Christian heart. — προνοούμενοι (πρό, before ; νοέω, to think, to have 
in mind; mid. voice, for one’s self) κτὲ. Take thought beforehand for, 
provide (in the Latin sense, Vulg. providentes) things which are honorable 
in the sight of all men. Cf. Proverbs iii. 4, for nearly the same words in 
the LXX. This does not conflict with Matt. vi. 25, 34, where the verb is 
μεριμνάω, to have anxious thought. — εἰ δυνατόν, sc. ἐστίν : τό, article, w 
the clause ἐξ ὑμῶν, viewed as a subst.; acc. of specif.: Jf it is possible, so 


112 NOTES ON ROMANS. 


Jar as proceeds from you, so far as depends on yourselves (was das Euerseitige 
anbetrift, Meyer; autant gwil dépend de vous, Godet), be at peace with etc. 
— μὴ ἑαυτούς (the classical scholar will note ἑαυτούς, in the sense of 
ὑμᾶς avtovs). Avenge not yourselves, beloved; do not seek redress or 
revenge for any insult or wrong,—a precept more general than μηδενὶ... 
ἀποδιδόντες, V. 17. — ἀλλὰ δότε τόπον TH ὀργῇ (note here the change of 
const. fr. the particip. to the more direct imperative δότε), but give place 
(in the sense of room) to the wrath; the article used to designate that 
which is well known, i. 6. the divine wrath. The connection of the clauses 
is, — avenge not yourselves; God is your avenger: and this is further 
strengthened by what follows. Such is the usual interpretation from 
Chrys. to the present day. — γέγραπται γάρ : a free citation fr. Deut. 
xxxil. 35. The same words in Heb. x. 30. The words may have passed 
into a solemn proverb. — ἀνταποδώσω: fr. avril, back, or in turn; and 
ἀποδίδωμι, to pay in full. 


V. 20. The words of this verse, beginning w. ἐάν, are cited verbatim 
from the LXX, Prov. xxv. 21, 22. It is there added, 6 δὲ κύριος ἄντα- 
ποδώσει σοι ἀγαθά. Note here πεινᾷ, fr. πεινάω, and διψᾷ, fr. διψάω, st. 
Att. πεινῇ, διψῇ, irregular contraction in Attic Greek. See Grammar. — 
Ψώμιζε αὐτόν, feed him. ψωμίζω (only here and in 1 Cor. xiii. 3) means 
to feed, to apportion out, with one’s own hand, with tender care. — τοῦτο 
γὰρ ποιῶν Kré., for in doing this thou wilt heap coals of fire on his head, 
i.e. thou wilt lead him to repentance and shame for his former enmity. 
The keenness of his regrets is expressed by this striking figure. So the 
passage has usually been understood. Other explanations seem to me 
untenable. 


V. 21. μὴ νικῶ (imperat. νικάου, νικῶ, fr. νικάομαι) κτὲέ. Be not over- 
come of evil (as would be the case in yielding to a spirit of retaliation) ; 
but overcome evil (that which is evil) with good (in that which is good), as 
suggested in v. 20. “Voila le chef-d’euvre de la charité” (Godet),— Here 
zs the crowning work of love. 


Cuap. XIII.—Vv. 1-10. Duty of the believer in his civil 
relations. — Vv. 11-14. The brevity of human life a motive to 
complete consecration. 


V.1. πᾶσα ψυχὴ . .. ὑποτασσέσθω (ὑπο-τάσσω). Let every soul (an 
emphatic expression for every man, cf. ch. ii. 9) be subject (be in the habit 
of suljecting itself; pres. tense, mid. voice) to authorities existing above (it). 
This admonition was undoubtedly of great importance at that time, 
especially to the church in Rome. For a similar passage, cf. 1 Pet. ii. 13. 
— οὐ γὰρ ἔστιν κτέ., for there is no authority but of God (more lit. for an 


CHAPTER XIII. 2-6. 113 


authority does not exist except εἰς.). --- ai δὲ οὖσαι, sc. ἐξουσίαι, and those 
which exist ave appointed (have been appointed) of God. 


V.2. ὥστε w. the indic. Wherefore; a conclusion from the fact just 
stated. — 6 ἀντιτασσ-- . . . ἀνθέστηκεν (perf. in form, pres. in meaning ; 
also intrans., fr. ἀντί, ἵστημι), he who resists (he who ranges himself in battle 
against) the (civil) authority stands in opposition to the ordinance of God. 
Note the recurrence of the same stem in ὑποτασσέσθω, τεταγμέναι, ἂντι- 
τασσόμενος, διαταγῇ. — ἑαυτοῖς, dat. of disadvantage w. λήμψονται 
(st. Attic λήψονται, fr. λαμβάνω), to themselves. 


V. 3. γάρ, for: a confirmation of v. 2. — ot ἄρχοντες, either subst. or 
particip. in form, vadlers, or those who rule. The article generic, if 
ἄρχοντες is subst. — τῷ ἀγ- ἔργῳ, τῷ κακῷ, personified, éhe good work, 
the evil. — φόβος, φοβεῖσθαι, same stem, a fear, to fear: Rulers are not a 
fear, i.e. an occasion of fear ; Dost thou desire not to fear etc. — ποίει, 
pres. imperat., do (habitually). — ἐξ αὐτῆς, from it; i.e. & τῆς ἐξουσίας. 


V. 4. θεοῦ yap διάκονός ἐστιν σοὶ els τὸ ἀγ-, for it (ἢ ἐξουσία) 2a 
servant of God to thee for (that which is) good: διάκονος, 6 or ἦ, here fem. ; 
eis τὸ ἀγαθόν, the end in view. — ἐὰν. . . ποιῇς (pres., denoting what is 
habitual). But if thou do (that which 15) evil: φοβοῦ (contracted from 
φοβέου, also pres. tense), fear thou. — οὐ yap εἰκῆ... φορεῖ, for not 772 
vain does it bear the sword.— ἔκδικος, either adj. of two endings or subst., 
avenging (richend, Meyer), or an avenger: εἰς ὀργὴν TO... πράσσοντι, 
for anger (eis denoting that into which the attention is directed) to him 
who practises what ἐς evil: θυμός is usually best rendered by the Eng. word 
wrath, and ὀργή by the word anger. Cf. Eph. iv. 31, and Col. iii. ὃ, where 
both words occur. 


V. 5. διό (-- δι’ 8), wherefore. — ἀνάγκη, sc. ἐστίν, it is necessary ; 
stronger than δεῖ or χρή, denoting an imperative necessity. — ὑποτάσ- 


σεσθαι : cf. ὑποτασσέσθω, ν. 1, note. — od μόνον Sia... διὰ κτέ.: a two- 
fold necessity for submission to the civil authority, — of only on account 
of the anger (that of the ἐξουσία, in case of disobedience), dt also on 
account of conscience (that of the Christian man under the civil authority). 


V.6. διὰ τοῦτο yap, For (confirmatory) ov this account (i.e. because 
it is necessary to be in subjection). — καὶ φόρους τελεῦτε, you pay (are in 
the habit of paying) tribute also. (φόρους, tribute or taxes; τέλος, toll or 
duty, that which is paid at a toll-gate or custom-house.) τελεῖτε is less 
naturally taken as imperat. by some. — λειτουργοὶ θεοῦ, pred. ν΄. εἰσίν, 
Sor they are servants, etc. — eis αὐτὸ τοῦτο προσκαρτεροῦντες (cf. xii. 12), 
persevering with this very end in view, looking into this very thing perse- 
veringly. διάκονος, any waiting-man, or servant: λειτουργός, in N. T., one 
who ministers at the altar; hence a minister, or servant, who is invested 
with a sacred character: δοῦλος, a bona-servant. 


8 


114 NOTES ON ROMANS. 


V. 7. ἀπόδοτε (ἀποδίδωμι) . . . ὀφειλάς, Pay zx full to all their dues. 
πᾶσι is understood by some as entirely general, a// men; but more 
usually as limited here, to αὐ magistrates. The specifications following 
indicate this limitation. — With τῴ, sc. ἀπαιτοῦντι, and with the accusa- 
tives, sc. ἀπόδοτε: (fay in full) the (requisite) tax to him (who demands) 
the tax; the (excise) duty to him (who demands) the duty; the fear (or 
reverence) to him (who demands) the fear; the honor to him (who demands) 
the honor. 1 have rendered the sentence thus fully to show the Greek 
construction. 


V. 8. The thought in the preceding verse repeated in a negative form 
and made general. — Μηδενὶ (emphat. position) μηδὲν ὀφείλετε, Owe no 
man anything; more lit. 70 no man in any respect continue indebted ; — 
with one important exception. There is one debt which can never be 
paid in full, can never be cancelled. The next clause specifies this 
exception: εἰ μὴ τὸ ἀλλήλους ἀγαπᾶν, sc. ὀφείλετε, except (continue in 
debt, ever acknowledge and feel the obligation) 20 Jove one another; 
guotidie solvere, semper debere, Origen. The negative μή forbids our view- 
ing ὀφείλετε as indic. — τὸν ἕτερον, che other, i.e. his neighbor ; obj. of 
6 ἀγαπῶν : νόμον, the law; obj. of πεπλήρωκεν, without the article, as 
often in referring to the Mosaic law. Win. p.123. With this declaration, 
cf. Gal. v. 14, note. . 


V.9. τό, with the several specifications following, viewed each as a 
subst., the subj. of ἀνακεφαλαιοῦται: For (confirming what precedes) 
this, thou shalt not etc. The order of these commandments (the fifth after 
the sixth) is found in Mark x. 19, Luke xviii. 2c (not in Matt. xix. 18), 
James ii. 11. The order in the O. Test. varies in the oldest MSS. of the 
LXX. As these ἐντολαί were carried in the memory, and as no moral 
significance attaches to the order, it is not surprising that this should in 
the lapse of centuries be varied somewhat. — καὶ εἴ τις. . . ἐντολή, sc. 
ἐστίν, lit. and if (there is) any other commandment: εἴ tT1s, nearly = ὅστις, 
whatever other com.; may be rendered, and every other commandment. — 
ἐν τῷ λόγῳ τούτῳ avaKedh-, 75 summed up in this word: ἐν τῷ, in this, may 
be rendered zame/y (cited in the words of the LXX from Levit. xix. 18): 
ἀγαπήσεις κτέ., thou shalt love, thou shalt have a moral appreciation, with 
corresponding action. Observe it is not φιλήσεις, which denotes a mere 
affection, and may even be something wrong. Cf. James iv. 4, 7 φιλία τοῦ 
κόσμου, John xii. 25. — ὡς σεαυτόν, as thyself. To love and appreciate 
one’s self is nowhere represented as wrong, only it should not exceed 
the love of one’s neighbor. Self-love and selfishness are very different 
ideas. 


V.10. Gyan... ἐργάζεται (const. here w. acc. and dat.; oftener 
in classic Greek w. two accs.), Love (personified) does not work any il to 


CHAPTER XIII. 11-14. 115 
«. 


his neighbor: πλήρωμα οὖν κτέ., therefore love is a fulfilment of the law: 
πλήρωσις, a fulfilling, the act of fulfilling; πλήρωμα, a fulfilment, viewed 
as an accomplished fact. Cf. v. 8. 

V. 11. A motive to the foregoing. — καὶ τοῦτο (oftener in Attic, 
kal ταῦτα) : used to emphasize a statement. Bearing in mind μηδενὶ 
μηδὲν ὀφείλετε, εἰ μὴ κτέ, We May understand the const. of εἰδότες : owe 
no man anything, except to love etc.; and (do) this knowing, or since you 


know, the season. — ὅτι ὥρα, sc. ἐστίν... ἐγερθῆναι (ἐγείρω) : epexegeti- 
cal of the preceding clause: that itis high time already for you to awake 
(Zo be roused) out of sleep. Meyer connects ἤδη w. ὑμᾶς... ἐγερθῆναι, 


but as a postpositive particle it goes more naturally w. ὥρα. Meyer et al. 
read ἡμᾶς : the apostie would thus include himself. — viv γὰρ (confirma- 
tion of ὥρα) κτὲ., for now (7s) salvation nearer to us than when etc. ἡμῶν 
w. ἐγγύτερον has much more force than w. 7 σωτηρία. The aor. ἐπιστεύ- 
σαμεν denotes the entrance into the state indicated by the pres. πιστεύω, 
to have faith. 


V. 12. ἡ νὺξ προέκοψεν (προ-κόπτω), The night has advanced. The 
asyndeton (omission of a connective) adds vivacity to the expression, — 
ἤγγικεν, ἐγγίζω. ---- ἀπτοθώμεβα (ἀπο-τίθημι) .. . ἐνδυσώμεθα (ἐν-δύομαι) κτὲ., 
Let us therefore put off (as one puts off clothing) ... ἀγα let us put on εἰς. : 
the works of darkness, i.e. such as belong to the darkness; the armor 
(a metaphor suggesting that this life is a constant warfare) of light, 1.e. 
such as belongs to the element of spiritual light, —the opposite of 
darkness. 


V. 13. This verse is said to have led to the conversion of Augustine. 
— ὡς... περιτατήσωμεν, As in the day, let us walk in a becoming manner. 
The word “honestly,” in the sense of the Lat. ozeste, conveys the right 
idea of εὐσχημόνως, but not as the word “honestly” is now generally 
understood. The meaning is more fully brought out in what follows. 
μὴ κώμοις xré.: dat. of manner: xot 7711 carousals and intoxications, not 
in licentious acts and debaucheries, not in strife and jealousy. 1 have 
endeavoured to translate these words by the corresponding terms in 
present use. 


V.14. ἀλλά, But. Mark the contrast. Can the world present any 
greater? — évotoacGe (ἐνδύομαι), put on. Cf. ἐνδυσώμεθα, v. 12. The 
chapter is devoted mainly to our outward relations. By putting on 
Christ, we shall fulfil the exhortation in v. 13, — edoxnudvws περιπατή- 
σωμεν. --- καὶ τῆς σαρκὸς κτέ., and do not make (for yourselves) Provision 
(in the sense of the Lat. provisio, forethought) for the flesh with a view to 
(the gratification of) Justs: τῆς σαρκός, object. gen., for the flesh, the seat 
of sinful passions and lusts: πρόνοια, only twice in N. T.; cf. Acts xxiv. 2, 
there rendered providence: εἰς ἐπι--, the end in view. This last clause is 


116 NOTES ΟΝ ROMANS. 


an important complement of the idea in τῆς σαρκός. Note that these 
words have the emphatic positions at the beginning and end of the 
sentence. 


Cuap. XIV.— The duty of Christians in matters not binding 
on the conscience. — Vv. 1-12. Our duty towards those who are 
over-scrupulous. — Vv. 13-23. Christians are not to judge one 
another, but are to avoid needless offence. 


The chapter does not appear to have been directed against 
Judaizing teachers, like those among the Galatians, but rather 
against certain incipient tendencies towards asceticism, in regard 
to which there was a difference of opinion among the members of 
the church in Rome. The chapter is throughout kindly and 
fraternal, not condemnatory. 


V.1. δέ. From the exhortation in xiii. 14, “not to make provision 
for the flesh, to fulfil its lusts,” attention is now turned to those who err 
in another direction. — τῇ πίστει: dat. of reference w. Tov ἀσθενοῦντα : 
the one who is weak in (respect to) the faith, i.e. the Christian faith; the 
one who has as yet but imperfect views of its character, and has not yet 
acquired the strength of a full assurance. — προσλαμβάνεσθε, sake to your- 
selves, i.e. to Christian fellowship; do not exclude the weak brother, or 
treat him harshly. — μὴ εἰς διακρίσεις κτέ.: a special caution: 710 
(entering) into discussions of opinions. ‘The rendering, xot to doubtful dis- 
putations, gives to διακρίσεις an unusual meaning, though the notion of 
doubt or hesitation belongs often to the corresponding verb. The notion 
of discriminating, distinguishing, discerning, is the ordinary meaning of 
διάκρισις, and is suitable here. It is now generally so understood. 
Robinson renders the clause, ot for scrutinizings of thoughts ; Hodge, 
not to the judging of thoughts; Alf., discernments of thoughts, i.e. “ disputes 
in order to settle the points on which he has scruples;” Godet, dans des 
discussions d’opinions (into discussions of opinions). So essentially the 
majority of commentators. Would it not be well if the principle 
involved in this verse were more generally remembered and heeded in 
our day? 


Vv. 2, 3. Specification of one of the points on which the members of 
the church differed, accompanied with an exhortation. — ὃς μέν : without 
a corresponding ὃς δέ, instead of which 6 δὲ ἀσθενῶν : Ove (i.e. the one 
who is strong) as faith to eat all things, i. 6. has no conscientious scruples 
respecting what he eats; but he who is weak eats herbs, or, as we should 
now speak, eats vegetables, to the exclusion of every kind of flesh. — 
ὁ ἐσθίων and ὁ μὴ ἐσθίων are understood by v. 2. — μὴ ἐξουθενείτω 


CHAPTER XIV. 4-6. 117 


(ἐξ intens., and οὐθενέω, fr. οὐθέν = οὐδέν), Let not him who eats set at 
nought etc. — μὴ κρινέτω : κρίνω here, as often, with the accompanying 
idea of condemnation. — ὁ θεὸς yap κτέ. : the reason, and a most important 
one, for the exercise of forbearance and charity. 


V.4. σὺ tis et κτέ. Note the rhetorical force of the arrangement, — 
Thou, who art thou etc. Cf. ix. 20. — ὃ κρίνων... οἰκέτην ; chat judgest 
a house-servant belonging to another person? οἰκέτης, a domestic, a house- 
servant, only here in the writings of Paul; used twice by Luke, once by 
Peter. The general word in N. T. is δοῦλος. The specific word is far 
more forcible ΠΕΤΕ, --- ἀλλότριον, of, or belonging to, another (i. 6. to 
Christ). — τῷ ἰδίῳ κυρίῳ : dat. of interest. — στήκει ἢ πίπτει, stands or 
falls. The expression is without particular limitation; and it is irrele- 
vant to inquire whether the writer has in mind the final judgment or the 
standing in the church: yet, if the inquiry is made, the latter idea cer- 
tainly seems more pertinent to the connection. — σταθήσεται (fut. pass., 
fr. terns), shall be made to stand, shall be established. — δυνατεῖ yap κτέ,, 
Jor his master is able to establish him (στῆσαι, 1 aor. act. infin., fo cazuse to 
stand). κύριος and κυρίῳ may be rendered by the same Eng. word here. 
The reference is to Christ as Master or Lord. 


V. 5. ὃς μὲν, ove (he who is weak in the faith) ... ὃς δὲ, another (he 


who is strong). — γάρ is omitted here by most editors; included in 
brackets by W — ΗΠ. If read here, it may be viewed as introducing 
another instance or illustration of the leading thought. — κρίνει ἡμέραν 


Tap ἡμέραν, distinguishes, gives his judgment in favor of, a day compared 
with a day, i.e. esteems one day above another. This use of κρίνω and of 
mapa to denote preference, though rare, is found in classic Greek. — 
κρίνει πᾶσαν ἡμέραν, e7ves his judgment in favor of every day, esteems every 
day (alike). — ἕκαστος. . . πληροφορείσθω (πληροφορέω), let each one be 
Sully assured in his own mind. 1 cannot doubt that the apostle had here 
in mind the feast and fast days of the Jews; not including the Sabbath, 
according to the Christian conception of its observance. So the passage 
is usually understood; yet Alford makes it include the Christian Sab- 
bath also. 


V. 6 states the true position for every Christian man. 6 φρονῶν... 
φρονεῖ, He who regards the day (some particular day to be religiously 
observed, ἡμέραν παρ᾽ ἡμέραν) regards it to the Lord (κυρίῳ, dat. of interest; 
article omitted, as often with proper names: I understand it as meaning 
Christ). — 6 éo Olav... ἐσθίει, Le who eats (without any religious scruples 
as to the different kinds of food) eats to the Lord (recognizes his obliga- 
tions to Christ for the freedom and the daily blessings which he enjoys ; 
and in proof of this), — εὐχαριστεῖ yap τῷ θεῷ, for he gives thanks to God. 
Does this refer to the formal prayer offered at table at the beginning or 


118 : NOTES ON ROMANS. 


end of a meal? I cannot think so: yet Hofmann is confident that it 
refers to the prayer, or giving of thanks, at the end of the meal ( 7zschgebet 
nach der Mahizeit); and Meyer is certain that it refers to the blessing 
which is asked at the beginning of the meal ( 7zschgebet vor der Mahizeit)\ 
“Let every man be fully persuaded in his own mind”! — 6 μὴ ἐσθίων 

. οὐκ ἐσθίει (note the force of the negatives μή and od), 27 any one 
refrains from eating (particularly, meat), for the Lord (believing it to be 
his duty to the Lord) he refrains from eating. — καὶ... τῷ θεῴ, and 
(still, for what he may and does eat) he gives thanks to God. Note that 
this clause is introduced by καί, adding an important thought; the clause 
above, by ydp, assigning a reason. 


Vv. 7, 8. Confirmation of v. 6; particularly of the thought κυρίῳ, 
Jor the Lord. — ἑαυτῷ, to or for himself, as distinct from τῴ κυρίῳ. — 
Verse 8 amplifies, and dwells with emphasis, on the thought in verse 7 ; 
putting in the form of a positive statement the thought which had just 
been expressed negatively. Note the force of τέ, ἐάν Te... ἐάν Te... 
ἐάν Te, —not conveniently rendered, — uniting the clauses in closer logical 
connection. Our union with Christ in life and in death, and his entire 
ownership, could hardly be expressed in stronger language. Note the 
emphatic repetition, τῷ κυρίῳ... τῷ kuplw .. . Tod κυρίου. 


V. 9. εἰς τοῦτο, 720 this end, with this in view ; τοῦτο pointing, not to 
what precedes, but to what follows. — ἔζησεν ((dw), became living, rose 
Jrom the dead. The aor. often denotes the entrance into a state or con- 
dition. It is important to note this use of ἔζησεν. Cf. Apoc. ii. 8, xx. 4. 
The interpretation of this last passage. turns largely on the meaning of 
ἔζησαν. Cf. also ζωή in Rom. v. 10, 2 Cor. iv. 10, where the life after the 
resurrection is meant. — ἵνα, zz order that, expressing the divine pur- 
pose; since ἔζησεν, referring to the resurrection of Christ, was accom- 
plished through the power of God the Father. Cf. Phil. ii. 8,9. The 
ideas of ἀπέθανεν and ἔζησεν are closely united, and should not be sepa- 
rated so as to predicate, the former of νεκρῶν alone, and the latter of 
ζώντων. 


Ν. το. σὺ δὲ... ἢ καὶ σύ, and thou... or even thou. In both clauses 
σύ is emphatic, and contrasted with the idea of κύριος, to whom alone 
judging or setting at nought his own house-servant belongse The first σύ 
is addressed to the weak; the second, to the strong: as we may see by 
comparing this with v. 3. — πάντες yap παραστησόμεθα (fut. mid. of 
παρίστημι) kré. The impropriety of judging and rejecting one another is 
confirmed by the solemn thought, — for we shall all stand before (map-, 
near, by) the judgment-seat of God. Note the emphatic expression, we shall 
all etc. This admits of no exceptions. On ‘the judgment-seat of God” 
Christ is appointed to sit as final judge. Cf. ii. 16; Acts x. 42, xvii. 31; 


CHAPTER XIV. 11-13. 119 


John v. 22. It is also called the judgment-seat of Christ; 2 Cor. v. Io, 
Matt. xxv. 31. 


V.11. A confirmation of the last statement, from the prophet Isaiah, 
xlv. 23, an abbreviated and free citation. — ζῶ ἐγώ: Heb. "J8 Ἢ ; 
in the LXX, kar’ ἐμαυτοῦ ὀμνύω. --- λέγει κύριος is here added by Paul. — 
ὅτι: connect w. ζῶ ἐγώ, which is equivalent to a divine declaration: 
L solemnly declare that every knee etc., or, more literally, 7) dive, zt is a fact 
that every knee etc. — ἐξομολογήσεται (w. the dat.) τῷ θεῷ, shall give praise 
to God. With this rendering, the parallelism of the two clauses is better 
preserved. So Meyer, jegliche zunge wird Gott (als den Richter) lobpreisen ; 
Godet, toute langue rendra hommage ἃ Dieu; Alf., shall praise. So Thol., 
Lange, et al. Meyer affirms that this verb always means 20 praise, w. the 
dat. (cf. xv. 9, Matt. ii. 25, Luke x. 21); 20 confess, to acknowledge, w. the 
acc. (Matt. iii. 6, James v. 16). It appears that Paul in using this word 
departed both from the LXX and from the Heb. — Many commentators, 
adopting in v. Io the reading τῷ βήματι τοῦ Χριστοῦ, have found in this 
word τῷ θεῷ a declaration of the divinity of Christ. It is never wise to 
found an argument in favor of a doctrine on a doubtful or improbable 
reading in the original. The doctrine of the divinity of Christ is suf- 
ficiently attested without such methods. * Indeed, this whole passage, 
with the most approved text, presents the exaltation of Christ, and his 
intimate union with the Father, in the clearest light. 


V. 12 sums up and presents, in a brief and impressive sentence, the 


thought beginning πάντες kré., v. 10. — ἕκαστος ἡμῶν : an emphatic 
expression like πάντες, πᾶν, πᾶσα, above. — περὶ ἑαυτοῦ. . . τῷ θεῴ, 


shall give account concerning himself (not concerning another) ¢o God (not 
to man). 

How could the inclination to judge or set at nought one another be 
rebuked in a more solemn manner? We do well to give heed to this 
lesson. 


Vv. 13-23. Christians not to judge and condemn one another, 
but rather to avoid giving offence. 


V. 13. Μηκέτι... κρίνωμεν, Let us not therefore longer continue to 
judge (or be in the habit of judging) one another. — ἀλλὰ... κρίνατε (aor. 
imperat.), du¢ judge (aor. expressing completed action) this rather. The 
difference in force between the pres. κρίνωμεν and the aor. κρίνατε is 
important. The same word is repeated for rhetorical effect; with a 
slight change, however, in signification. — τὸ μὴ τιθέναι κτέ.: infin. w. 
article, as subst., in explanatory appos. w. τοῦτο: ot to put (pres. infin. 
to continue putting) etc. — τῷ ἀδελφῴ, dat. incommodi, 77 the way of one’s 
brother. — πρόσκομμα and oxdvSadov, in the metaphorical sense synony- 


120 NOTES ON ROMANS. 


mous; two words to emphasize the thought: the first (πρόσκομμα, fr. 
προσκόπτω), a general word, anything against which one stumbles ; the 
second (σκάνδαλον), more specific, — primarily @ trap-stick, on which the 
bait is placed. 


V. 14. A most important statement to the Jewish mind, in which Paul 
declares his own belief in the most emphatic language: 7. know and am 
persuaded in the Lord Fesus, i.e. by virtue of my fellowship with the Lord 
Jesus. — οὐδέν, sc. ἐστίν, κοινὸν δι΄ ἑαυτοῦ, unclean of itself, in its own 
nature. Note this N. T. use of κοινός, common, in the sense of profane, 
unclean; Classic βέβηλος. --- εἰ ph: connect closely in thought w. κοινόν : 
nothing is unclean, except to the one who accounts etc. — ἐκείνῳ κοινόν, 
sc. ἐστίν, to that man (emphat.) zt zs unclean. The uncleanness exists only 
in his imagination. 

V.15. εἰ yap κτέ. (the fact that such scruples exist must be acknowl- 
edged and taken into account), For if on account of food (anything eaten) 
thy brother is grieved, thou no longer walkest according to love (in accord- 
ance with a spirit of love). — μὴ. . . ἀπόλλνε (ἀπόλλυμι Or ἀπολλύω) : 
pres. tense, often denoting the beginning of an action, or an attempted 
action, as here: do not by thy food begin the ruin, do not exert an influence 
which would tend to the ruin of that one etc. The last clause (for whom 
Christ died) presents a consideration which must touch every Christian 
heart. Cf. 1 Cor. viii.11. How considerate of the opinions and feelings 
of others is the Christian spirit! 


V.16. Aconclusion (οὖν) addressed to all, as is implied in ὑμῶν st. 
σοῦ, used above. — ὑμῶν τὸ ἀγαθόν, that which is good belonging to you ; 
a very comprehensive expression: all which is good belonging to the 
Christian, in distinction from the man who is not a Christian. The same 
general thought is expressed in v. 17 by the comprehensive phrase, 
ἢ βασιλεία τοῦ θεοῦ. --- μὴ βλασφημείσθω, let not this good which is pecu- 
liarly yours (as Christian men) be evil spoken of (through any wrangling 
on your part about matters which are not of vital importance). This 
exhortation is not always remembered in our day. 


V. 17. Reason for the exhortation in v. 16, with the suggestion how a 
serious mistake may be made. — ἡ βασιλεία τοῦ θεοῦ is here, as elsewhere, 
the kingdom which Christ came to establish. — οὐ γάρ ἐστιν. . . πόσις, 
For the kingdom of God is not eating and drinking, i. e. does not consist in 
the eating and drinking of this or that, and in abstaining from something 
else: such is not its character. — βρῶσις, πόσις, the act of eating, the act 
of drinking: βρῶμα, πόμα, that which is eaten, that which ἐξ drunk. — 
ἀλλὰ δικαιοσύνη κτέ., Gut (it is, does consist in) righteousness and peace 
and joy in the Holy Spirit. Does this mean simply, right and peaceful 
relations with one another as Christians (so Meyer, Godet, et al.); or 


CHAPTER XIV. 18-20. 121 


righteousness and peace and joy in the Holy Spirit, denoting primarily our 
relations with God (so Calvin, Thol., Hodge, Lange, Alf., et al.)? The 
latter, in view of the whole doctrinal argument of this epistle, certainly 
seems the correct interpretation. Of course, right relations and peace 
with God imply the existence of similar relations with our Christian 
brethren; but this idea is subordinate. The question has arisen, whether 
ἐν πνεύματι ἁγίῳ is to be connected in idea only with χαρά or with all 
three substantives. There can be no grammatical objection to the latter 
view; and the entire expression is thus made more definite and forcible. 
Righteousness and peace, as well as joy, can exist for us only in the Holy 
Spirit. 

V. 18. A confirmation (γάρ) of v. 17. — ἐν τούτῳ Many editors 
(Meyer, Godet, et al.) read here ἐν τούτοις, 27 these things, referring to the 
three particulars just named; but the MS. authority is strong in favor 
of ἐν τούτῳ (the reading of Lachmann, W — H., Tisch.). The question 
then arises, does ἐν τούτῳ mean, 77 this way, in this manner, thus, —equiva- 
lent to οὕτως; or does it refer to πνεύματι ὃ It is grammatical, understood 
in either way; but the latter seems more natural and forcible. The com- 
mentators are, of course, divided in opinion. — τοῖς ἀνθ--: not dat. of 
agent, but dat. of reference w. δόκιμος : respected, approved, in his relations 
to men ; approved of men: same grammat. const. w. τῷ θεῷ. 


V.19. ἄρα οὖν, So then: a conclusion from the foregoing, particularly 
from vv. 17, 18. — τὰ τῆς εἰρήνης, the things which belong to peace,.. . 
τὰ τῆς οἰκοδομῆς τῆς εἰς GAA-, the things which belong to edifying, that 
(edifying) which extends into the midst of one another (not that which is 
merely superficial). Shall we read here διώκομεν (Tisch.), the statement 
of a fact; or διώκωμεν (preferred by W —H.), an exhortation? The 
change between o and w was so easy (the difference in pronunciation 
probably not being perceptible at the time when our oldest MSS. were 
written) that MS. readings on this one point are probably less authorita- 
tive than on any other. Cf. ἔχωμεν, ch. v. 1, note. An exhortation in 
this connection certainly seems more natural: 162 us pursue etc. So the 
majority of scholars understand the verse. This also accords with what 
follows. 


V. 20. Forbids the opposite of τὰ τῆς οἰκοδομῆς. — μὴ . . . κατάλυε 
(κατά, Adw, not the same simple verb as ἀπόλλυε, v.15), Do not pull down, 
or, as the pres. often signifies, do not attempt to pull down, do not exert an 
influence which tends to pull down. — τὸ ἔργον τοῦ θεοῦ, the work of God, 
that which God has built up (carrying out the metaphor in οἰκοδομῆς, and 
implied in κατάλυε) ; i.e. the Christian character, and all that it implies. — 
ἕνεκεν βρώματος (nearly the same as τῷ βρώματι, v. 15, but bringing out 
the causal idea more prominently), ov account of anything eaten, any ques- 


122 NOTES ON ROMANS. 


tion about the different kinds of food: for any such unimportant reason, 


do not cause a ruin so momentous. — καθαρά : the opposite of κοινά: 
cf. v. 14. — After μέν, we might expect in the following sentence δέ, but 
ἀλλά is more decidedly adversative. — κακόν, evil, sinful; (the eating 


things which are in themselves pure) zs sinful on the part of the man who 
eats with offence. This is understood by some to be spoken of the man 
who is strong, and who gives unnecessary offence to the weak; by others 
it is understood of the weak brother who violates his own conscience. 
May not the const. include both ideas, and are not both true and impor- 
tant? — διά, w. the gen., here as in ii. 27. Meyer’s rendering of this 
const., regardless of (ungeachéet), is not generally adopted. 


V. 21. A maxim for the strong. — καλόν, sc. ἐστίν, 72 2s good (honor- 
able); contrasted w. κακόν, v. 20. — μηδὲ ἐν ᾧ. The ellipsis is readily 
supplied: zor (to do anything) zz which (by means of which) ¢hy 
brother stumbles. Cf. 1 Cor. viii. 13. We have here one of the most 
important practical precepts, and never more needed or more applicable 
than now. 


The last two verses conclude and sum up the argument of the 
entire chapter. Verse 22 applies the principle to the strong; 
verse 23, to the weak. 


V. 22. σὺ πίστιν ἣν ἔχεις κατὰ σεαυτὸν ἔχε (the const. is unusual, 
but is supported by the highest critical authority: in Att. πίστιν would 
stand after ἔχεις, antecedent in relat. clause), Zhe faith which thou hast 
have thou to thyself before God. — μακάριος. . . ἑαυτόν, Happy is he who 
does not judge himself (κρίνων implying often an adverse judgment; cf. v. 3), 
who feels fully assured in his own mind. — ἐν ᾧ δοκιμάζει, 27: what he 
approves ; tests, examines, and approves: Luther, 271 dem, das er annimmt: 
Godet, dans le parti gil adopte. 


V. 23. ὃ δὲ διακρινόμενος (note carefully the dif. bet. κρίνω, κατα-κρίνω, 
and δια-κρίνω, act. and mid.), But he who contends, disputes, with himself ; 
who wavers, hesitates, doubts. — ἐὰν φάγῃ (Lex. ἐσθίω) κατακέκριται, 27 he 
eat, is condemned (not merely self-condemned, but actually, in the mind of 
God, condemned: this appears from what follows). — ὅτι οὐκ ἐκ πίστεως : 
the reason why he is condemned : because (he eats) not of faith (as a result 
of faith). — πᾶν 8 .. . ἐστίν : a universal principle: avd everything, 
which is not of faith, ἐς sin. Many give to the word πίστις in this verse 
the meaning, belief, conviction ; but it is more natural and forcible to 
understand the word in its ordinary N. T. sense, — belief and trust in 
Christ; Christian faith. 

The principles so clearly stated in this chapter will bear much reflec- 
tion. Can we, in all the relations of this life, exhibit a practical appli- 
cation of them? - j 


CHAPTER XV...) 15:3: 123 


CHAPTERS XV. and XVI. have, by a few modern writers 
(Semler, Paulus, Ewald, Renan, et al.), been denied a place in 
this epistle. Baur of Tiibingen questioned their genuineness. 
The great majority of scholars have, however, believed them to be 
genuine, and to stand, where they actually belong, as the closing 
portion of this epistle. 


(ΗΑΡ. XV.— Vv. 1-13. The argument of the preceding 
chapter continued; and enforced by a reference to the example of 
Christ, — addressed particularly to the strong. —Vv. 14-33. Con- 
clusion of the whole discussion: in which Paul expresses his con- 
fidence in those addressed; speaks of his own apostolic calling 
and labors, — of his purpose, after visiting Jerusalem, to visit Rome, 
and thence to proceed to Spain; asks the prayers of the church 
that he may be prospered on his journey; and concludes with a 
benediction. 


V.1. The difference in tone between the preceding exhortations and 
injunctions, and those which follow, is indicated by the first word, ’Odei- 
Aopev, which has the emphatic place, and expresses the idea of duty : 
We who are strong ought etc.; it ἐξ our duty etc. — ἡμεῖς οἱ ϑυνατοί (akin 
to δύναμαι) means, strictly, we who are able; we who can, ought etc. Cf. 
ἰσχυρός, strong. — τὰ ἀσθενήματα. . . βαστάζειν, fo bear (in the sense 
to carry, suggesting the idea of a load or burden) ¢he cnfirmities (the weak- 
nesses) of those who are unable (to bear their own burdens), i.e. of the 
weak. Cf. Gal. vi. 2 and 5. — καὶ pi). . . ἀρέσκειν, and not to please our- 
selves, not to seek our own gratification. Cf. 1 Cor. x. 33. 


Vv. 2,3. ἕκαστος ἡμῶν τῷ πλησίον (indeclinable) ἀρεσκέτω, let each 
one of us please (gratify) his neighbor. — eis... πρὸς κτέ. While there is 
no emphasis to be placed on the prepositions, yet the exact meaning of 
each is easily seen: looking into that which is good, into his welfare; tend- 
ing towards edification (building up, the strengthening of the faith of the 
weak). For a similar change of εἰς and πρός, cf. ch. iii. 25,26. — kal γάρ: 
both a copulative and causal connection, introducing the great and con- 
Clusive reason: for Christ did not gratify himself (did not seek self-gratifi- 
cation) ; éu¢ (the contrary of this is true), just as it has been written. The 
quotation is from Ps. lxviii. 10, cited verbatim from the LX X. The suffer- 
ing subject in that psalm is regarded as a type of the Messiah. The 
fact that the enemies of God cast their reproaches on him is presented 
as a proof that he did not seek his own gratification; since, if he had 
sought this alone or chiefly, he would have avoided these sufferings. Cf. 
Phil. ii. 6-8; Heb. xii. 2, 3. It was the welfare, the redemption, of fallen 


124 NOTES ON ROMANS. 


man that he had in view. Cf. Matt. xx. 28. — ὀνειδισμός (fr. ὀνειδίζω), 
the act of reproaching: a later Greek word. Cf. dveidos. — ἐτέπεσαν (ἐπι- 
πίπτω) : later Gr., st. ἐπέπεσον. 


V. 4. Paul had just cited a sentence from the O. T. in proof that 
Christ did not please himself; for (he adds) as many things as were for- 
merly written etc. (προεγράφη, mpo-ypdow). This would include, in the 
mind of Paul and of the readers of this epistle, the entire O. T. — εἰς 

. ἐγράφη, with a view to our instruction (ἡμετέραν, emphat.). This is 
one among the many indications of the estimate which the N. T. writers 
placed on the O. T. — ἵνα (the divine purpose) . . . ἔχωμεν, 271 order that 
through endurance and through the comfort afforded by the Scriptures we 
may have hope (τὴν ἐλπίδα, che well-known ἦε, -- that of eternal life, 
through Christ). 


V. 5. δέ: leading from the assurance just expressed to the wish that 
follows. — ὁ δὲ θεὸς. . . δῴη (Att. δοίη, optat. without ἄν expressing a 
wish), Axzd may God who : the author of endurance and comfort give to you 
etc. — τὸ αὐτὸ φρονεῖν ἐν ἀλλήλοις, 20 think, to have in mind, the same 
thing among one another. Cf. xii. 16. — κατὰ Χριστὸν ᾿Ιησοῦν, according 
to Fesus Christ (the perfect pattern to be kept in mind, and also) accord- 
ing to his will. 


V. 6. ὁμοθυμαδὸν ἐν ἑνὶ στόματι : the two ideas, with united heart in 
one mouth, are to be closely connected, as they stand in the Greek. — 
τοῦ κυρίου ἡμῶν “I. Xp. Does this limit both θεόν and πατέρα, the God 
and Father of our Lord Fesus Christ; or does it limit only πατέρα, that 
you may glorify God, even the Father of etc.? The latter const. is pre- 
ferred by Hodge, Meyer, et al.; the former, by Alf., Lange, Godet, R. V., 
and the great majority of scholars. Cf. Eph. i. 17, the God of our Lord 
Fesus Christ ; also Matt. xxvii. 46, AZy God, my God; John xx. 17, my 
Father and your Father, my God and your God. The wish expressed in 
v. 5 would be realized by the union of the entire church, Jews and Gen- 
tiles, in glorifying the God and Father of our Lord Jesus Christ. 


V.7. διό, wherefore; i.e. to accomplish the purpose in v. 6. — προσ- 
λαμβάνεσθε GAA-: addressed to both parties, the strong and the weak. 
Observe, it is not προσδέχεσθε, receive ye one another, as though the offer 
were made by the other party; but προσλαμβάνεσθε, take ye one another to 
yourselves, take the initiative yourselves, and not wait for the opposite 
party to make a beginning. Cf. ch. xiv. 1. — καθὼς... ὑμᾶς (W — H. 
prefer here ἡμᾶς, which does not change the sense materially), just as 
Christ also took you to himself. We did not first offer ourselves, and 
induce him to receive us; but he took us to himself. Cf. xiv. 3, where 
we find the expression, for God took him to himself. The same act is 
predicated of Christ and of God. — εἰς δόξαν κτέ., looking into, with a 


CHAPTER XV. 8-12. 125 


view to, etc. Many scholars (Chrys., Erasm., et al.) connect this with the 
first clause in the verse; but it is more natural grammatically, and 
equally logical, to join it w. καθὼς... ὑμᾶς. 


V.8. Introduces a motive for obedience to the preceding exhortation : 
v. 8, addressed to the Jewish Christians; v. 9, to the Gentiles. — λέγω 
yap, Hor 7 say, For J mean: introducing the explanation and confirmation 
of προσελάβετο ὑμᾶς. For this use of λέγω, cf. 1 Cor. i. 12, --- λέγω δὲ 
τοῦτο, and 7 mean this. Cf. also Gal. 111. 17, iv. 1, v.16. Often so used 
in classic Greek. — Χριστὸν διάκονον Kré., that Christ has become a ser- 
vant of circumcision: περυτομιῆς, abstract for the concrete, meaning 
persons circumcised. διάκονος, a servant, an attendant; δοῦλος, a bona- 
servant ; οἰκέτης, ὦ house-servajit ; λειτουργός, a public servant, a minister. 
— ὑπὲρ ἀληθείας θεοῦ, for the truth of God; explained by the next clause: 
ἀληθείας, without the article, made definite by the limiting gen.; as in 
Heb., a noun in the construct state. — εἰς τὸ βεβαιῶσαι κτέ., Zo confirm 
the promises of the fathers, i.e. God’s promises made to the fathers. 


V. 9. A continuation of the same sentence, sc. eis τό: τὰ ἔθνη, subj. 
of δοξάσαι, and so that the Gentiles might glorify God. ‘This const. of 
τὰ ἔθνη ... δοξάσαι, sc. εἰς τό, seems the most natural: so Meyer, Riddle, 
R. V., etc. Many, however, make it depend on Aéyw: so Alf., Hodge, 
Winer, Godet, etc. — ὑπὲρ ἐλέους, for (225) mercy, i. 6. on account of etc. 
ὑπέρ above, w. ἀληθείας, for the truth, etc., 1. 6. to confirm the truth. Note 
these two uses of ὑπέρ: for as prospective; and for as retrospective. — 
καθὼς γέγραπται : introduces, as usual, a citation from the O. T.,— 
Ps. xvii. 50, cited from the LXX. διὰ τοῦτο is a part of the citation, 
and not in logical connection with what here precedes. — ἐξομολογήσομαί 
σοι, 7 will praise thee. Cf. ch. xiv. 11, note. — ψαλῶ (ψάλλω), 7 will sing 
etc. The historical subject in this psalm is David as conqueror over all 
his enemies. He is viewed by Paul as the type of the Messiah, who in 
these words praises God for the Gentiles that have been won over to 
him; and in this praise which the Messiah offers, the Gentiles themselves 


unite. 


Vv. 10, 11, 12. καὶ πάλιν, Ard again, i.e. in another passage the same 
thought is expressed. — λέγει, sc. 7 γράφη, suggested by γέγραπται. The 
citation is from Deut. xxxii. 43, in the words of the LXX, although they 
depart from our present Hebrew text. — εὐφράνθητε : aor. pass. imperat., 


as deponent, fr. εὐφραίνω. --- ἔθνη : voc. — μετά : w. gen. denotes partici- 
pation: with, in the midst of. —V.11. Cited fr. Ps. cxvi. 1, nearly in the 
words of the LXX. — πάντα τὰ ἔθνη : voc. — ἐπαινεσάτωσαν : I aor. 


act. imperat. 3 pers. plur., fr. ἐπαινέω. No stress is to be laid on the 
difference bet. this and the simple verb just before it. — V.12. Isa. xi. 10; 
omitting, after ἔσται, the words ἐν τῇ ἡμέρᾳ ἐκείνῃ : cited verbatim from 


126 NOTES ON ROMANS. 


the LXX, although they depart materially from the Hebrew text as we 
now have it. Bear in mind that all these citations are, in confirmation of 
the thought in v. 9, that a day should come when the Gentiles, in concert 
with Israel, should celebrate the praises of Jehovah. The number and 
variety of these citations indicates the emotion of Paul in view of the 
events which were then transpiring, and in which he had so conspicuous 
a place. — ἐπ αὐτῷ͵ on him, resting on him, w. ἐλπιοῦσιν (fut. of ἐλπίζω). 
Cf. πιστεύειν ἐπ᾽ αὐτῷ, ix. 33, X. 11. 


V. 13. 8€ introduces the conclusion of the paragraph. As the first 
four verses were followed by a wish in vv. 5, 6, so here the preceding 
exhortation (v. 7 ff.) is followed in like manner by a benediction. — 
ὁ δὲ θεὸς... πληρώσαι (optat. without ἄν), And may the God of hope 
(God, the author of hope) fill you with (make you full of) etc. The expres- 
sion, God, the author of hope, follows naturally after ἐλπιοῦσιν, as the 
expression, God, the author of endurance and comfort, follows in v. 5 the 
corresponding expression in v. 4. The hope of eternal life, the Chris- 
tian’s hope, is here meant. — ἐν τῷ πιστεύειν, 271 believing and trusting. 
(Both ideas belong to the one Greek word.) This is the sphere in which 
all true joy and peace exist. — εἰς τὸ περισσεύειν : the end in view ; con- 
nect w. πληρώσαι : that ye may abound in hope, that ye may be περισσός, 
over and above, superabundant, in hope; (and this abides) zz the power of 
the Holy Spirit. 

What could be more characteristic of Paul than this entire passage! 


The discussion, doctrinal and practical, of the epistle closes 
here; and that which follows is of a personal nature, in the form 
of a familiar letter. 

V. 14. πέπεισμαι: cf. viii. 38, xiv. 14. — δέ: continuative, leading to 
the concluding portion of the epistle. — Kal αὐτὸς ἐγώ, J myself also. 
The apostle has his own independent opinion, and implies (in καί) that 
others had the same opinion. — ὅτι Kal αὐτοί, that you yourselves also, 
independently of the teaching and exhortation of others. — μεστοί... 
ἀγαθωσύνης, are full of goodness, full of excellent qualities of character. 
Xpnorérns means goodness in the sense of usefulness, kindness ; ἀγαθωσύνη 
is not 2 classic word. Cf. Gal. v. 22, where both words are used. — 
πεπληρωμένοι (πληρόω, akin to πλήρηΞ), filled with, etc. — δυνάμενοι. . . 
νουθετεῖν, able to advise, admonish, one another also.— Note these three 
successive commendatory clauses. We are not to suppose that the apostle 
here deals in flattery ; stil! less in irony, as in some other epistles. He 
says just what he believes, and exhibits his good judgment in saying it. 


V. 15. τολμηρότερον : adv. w. ἔγραψα. The aor. is used here, as often 
in Greek and Latin in letters; the tense being conformed to the time of 


CHAPTER XV. 16-18. 127 


reading rather than of writing the letter, —Z wrote ; Eng. idiom, Z have 
written, or I write (R. V.), the more boldly. — ἀπὸ μέρους, 77 part, 15 
variously understood: w. τολμηρότερον, 77 part, or somewhat, more boldly 
(so Hodge, et al.); w. ἔγραψα, 7 have written boldly in places, in portions 
of the epistle (so De Wette, Meyer, Lange, Alf., Riddle); w. amava- 
μιμνήσκων, as if in some measure reminding you (so Godet). Paul had 
just said they were filled with all knowledge, and able to admonish one 
another; hence what he writes is intended fart#ly to call things which 
they already knew to their remembrance. It is difficult to decide posi- 
tively between these three interpretations. That of Godet certainly 
seems natural and forcible in the connection. — διὰ τὴν χάριν κτέ. In 
thus calling things to their remembrance, Paul did not act on his own 
authority as a man, but, he adds, on account of the grace given to me from 
God. This was his authority, this his motive power. 


V.16. εἰς τὸ εἶναί pe κτὲ. : the purpose; closely connected w. what 
precedes: that 7 should be a minister, etc. — ες τὰ ἔθνη, the destination, 
the sphere into which his attention and efforts should be directed. — 
ἱερουργοῦντα x7é.: explains more fully λειτουργὸν Xp. ᾿Τησοῦ : mnister- 
ing as a priest in the gospel of God, or administering as a priest the gospel of 
God; administrans evangelium a deo missum hominibus, eoque ministerio 
velut sacerdotio fungens (Estius). — ἡ προσφορὰ τῶν ἐθνών, the offering of 
the Gentiles: not the offering which they bring, but the offering of which 
they consist; the offering which they themselves really are, which Paul 
ministering as a priest offers to God. — εὐπρόσδεκτος : adj. of two 
endings ; agrees w. 7 προσφορά. — ἡγιασμένη (ἁγιάζω, ἅγιος) ἐν πν- 
ay-, made holy (sanctified) in the Holy Spirit; acceptable, because made 
holy etc. 


V.17. That he might not, in what he had just said, seem boastful, he 
adds: ἔχω οὖν κτέ., Wherefore 7 have my glorying in Christ Jesus (in him, 
and him alone, not in myself). — The words, τὰ πρὸς τὸν θεόν, are in 
keeping with those just used in v. 16, λειτουργόν, ἱερουργοῦντα, all of 
which denote a sacred occupation: 2 the things pertaining to God, while 
ministering as a priest in the gospel of God, 7 have my glorying in Christ 
Fesus. 


V. 18. Lit. For 7 shall not dare to mention any of the things which 
Christ did not work through me with a view to (the) obedience of (the) Gen- 
tiles by means of word and.deed. The sentence has been understood quite 
differently by different expositors : some placing the emphasis on δι᾿ ἐμοῦ, 
through me; i.e. through me, in distinction from other laborers, —I shall 
not arrogate to myself results which Christ wrought through others: so 
Alf., Hodge, et al. Some place the emphasis on οὐ κατειργάσατο, J shall 
not dare to mention any of those things which Christ did not actually accom- 


128 NOTES ON ROMANS. 


plish etc.; i.e. I shall make no false pretences to results not actually 
achieved: so Meyer, Riddle, et al. Others place the emphasis on 
Χριστός, 7 shall not dare to mention any of those things which Christ 
(he and he alone) ad not work through me: so Thol., Olsh., et al. It is 
certainly possible to view the sentence in either one of these three ways. 
The last seems most in keeping with the thought in v. 17. 


V. 19. A continuation of the sentence. — ἐν δυνάμει σημείων καὶ 
τεράτων, 27 the power of signs and wonders: refers particularly to ἔργῳ. --- 
ἐν δυνάμει πνεύματος. θεοῦ, 27 the power of the Spirit of God: refers both 
to λόγῳ and to épyw. Many editors read ἁγίου st. θεοῦ: and many have 
only πνεύματος, in the power of the Spirit. This is preferred by Meyer, 
W — H., Tisch. (7th edit.), Alf., et al. The sense is not materially 
changed by the different readings. — ὥστε pe... πεπληρωκέναι (πληρόω) 
τὸ εὐαγγέλιον τοῦ Xp-. The exact rendering of these words is not beyond 
dispute. If we give τὸ εὐαγγέλιον the meaning, the act of preaching the 
gospel, the difficulty is removed, and we may then render literally, —so that 
I... have made full the preaching of the gospel of Christ ; i.e. so that 7 
have fully preached etc. SoR. V., etal. Meyer, in his usual dogmatic 
style, denies that εὐαγγέλιον can have this meaning; but it seems to be 
the only meaning which makes the sentence clear, and is adopted by the 
majority of critical scholars. So Alf., Godet, Hodge, et al. Was, then, 
this sweeping declaration a fact? The remark of Godet is a satisfactory 
answer: The apostle viewed his task as completely fulfilled when he had 
lighted the torch in the great centres, such as Thessalonica, Corinth, 
Ephesus. This done, he counted on the churches founded in these 
capitals to continue the evangelization of the provinces. 


Vv. 20, 21. W—H. place only a comma after v.19; R. V. only a 
semicolon. This pointing seems to indicate the sense better than a 
period, as vv. 20, 21 are only a continuation of the preceding sentence. 
ΟἸλουνμούμενον (in critical editions, st. φιλοτιμοῦμαι) agrees w. μέ, V. 19. 
Making οὕτως refer to what: precedes, and placing a comma after φιλ-, 
as Tisch. has done, —making εὐαγγελίζεσθαι in the same const. w. πεπλη- 
pwxévat, —the idea becomes clear ; lit. ad thus (in doing this) making zt 
a point of honor, I preached the gospel, not where Christ had been named, . 
but etc. If we remove the comma (a doubtful pointing) after φιλ-, ath’ 
make εὐαγγελίζεσθαι depend on φιλ--, we should then translate, —and thus 
(in thus fully preaching) making it a point of honor to preach the gospel, not 
where etc. The latter pointing is more generally preferred. It is not 
necessary so to render φιλοτιμούμενον as to leave out of view the force of 
τιμ--, fr. τιμή. ---- ὠνομάσθη (ὀνομάζω) : aor. often used in Greek where we 
use a pluperfect: Aad been named; i.e. where the doctrines, which his 
name would at once suggest to the mind, had been proclaimed. — ἀλλὰ 


CHAPTER XV. 22-24. 129 


«ον. γέγραπται, det as tt has been written (but making it a point of honor 
to act in accordance with the thought in the following prophecy). Cited 
verbatim from the LXX, Isa. li. 15. The prophet is speaking of the 
kings and nations to whom the announcement of the work of the Messiah 
shall come for the first time; and Paul finds in these words a fore- 
shadowing of his own course of action. — ois. . . ἀνηγγέλη (ἀν-αγγέλλω) 
... ὄψονται, λέγ, to whom no announcement was made (lit. to whom it was 
not announced) concerning him, shall see: καὶ οὗ... συνήσουσιν (συνίημι), 
and they who have not heard (concerning him) shall understand. περὶ 
αὐτοῦ is not in the Heb., but is added by the LXX. They also under- 
stand the Heb. relative as masc., while it is usually understood here as 
neuter: that which had not been told them etc., st. they to whom etc. 


V. 22. Διό, Wherefore: i.e. because he had been thus occupied, as 
described above, in preaching the gospel, travelling to regions so remote. 
Cf. v. 19. — καὶ ἐνεκοπτόμην (ἐγκόπτω), 7 was hindered also. — τὰ πολλά: 
adv. acc.: these many (timés); Vulg., plerwmgue. Some MSS. have here 
πολλάκις. Cf. i. 13. — τοῦ ἐλθεῖν, from coming: gen. of separation. 


V. 23. νυνὶ δὲ κτέ., but now, having no longer (μηκέτι, in Att. we should 
expect here οὐκέτι) a place (τόπον, room, opportunity) in these regions (those 
mentioned above, from Jerusalem to Illyricum). Paul had preached at 
the principal points in all these regions, and churches had been estab- 
lished. His peculiar mission, as a pioneer preacher among the Gentiles, 
now called him, as he thought, beyond, to visit and preach the gospel in 
the “far west,” where Christ had not yet been named. This was his 
plan, his impression, at the time of writing this epistle. — émuro@iav .. . 
τοῦ ἐλθεῖν (gen. w. ἐπίποθ--, which takes the same const. as verbs signify- 
ing δ aim at, to strive for), and having a longing to come to you: ἔχων . .. 
ἀπὸ πολλῶν ἐτών, lit. having ... from many years ; Meyer, von vielen 
Jahren her; Godet, depuis plusieurs années ; Eng. idiom, having had... 
for many years. 


V. 24. The const. of the entire sentence is involved, and by no means 
certain. The punctuation of W — H. and of the R. V. seems best, — 
placing a comma after Szaviay, and after ἐμπλησθῶ a comma and dash, 
resuming the principal sentence with νυνὶ δὲ πορεύομαι. The rendering 
suggested by this punctuation is seen in the R. V., and is on the whole 
the most satisfactory. Alford and Riddle translate ἔχων, v. 23, as pres. 
indic., 7 have, st. having. This makes the Eng. sentence more intelligible, 
but is an unnecessary departure from the exact Greek const. — ὡς ἂν 
πορεύομαι Kré., whenever I may be on my way into Spain. Meyer thinks 
this clause should be connected only with what follows, and that Paul 
had not had in mind the plan of a journey into Spain for so long a time ; 
but this is by no means certain. — Zraviav: called also Ἱσπανία, and 


9 


130 NOTES ON ROMANS. 


commonly by the Greeks Ἰβηρία. The question has been much discussed 
whether this plan was ever carried out; and is connected with the equally 
unsettled question whether Paul was imprisoned twice in Rome. It will 
not be difficult to find abundant discussion — it would be incorrect to say 
information — on these questions. — διαπορευόμενος, 271 passing through, 
i.e. on my journey. — ὑφ᾽ ὑμῶν... ἐκεῖ (here used w. a verb of motion = 
ἐκεῖσε), to be sent forward, to be escorted, by you thither. Sending forward, 
or escorting, was no unusual occurrence. Cf. 1 Cor. xvi. 6, 2 Cor. i. 16, 
Acts xv. 3. — ἐὰν ὑμῶν... ἐμπλησθῶ (ἐμπίπλημι, simple verb πίμπλημι), 
if in the first place (i.e. before being escorted thither), 7 may in part be 
satisfied with your company (lit. may be made full of you). ἀπὸ μέρους, 
in part, is a delicate expression, implying that he could not be satisfied in 
full. It is a common experience in this world, that we cannot see enough 
of those whom we love. Yonder, there will be no more parting! 


V.25. νυνὶ δὲ... εἰς, But now Jam on my way into etc. — διακονῶν 
Kré., serving, ministering to etc. The service was begun in making the 
collections and conveying them to the saints; hence the particip. pres., 
not the fut. References to these collections are made elsewhere; particu- 
larly in 2 Cor. chs. viii. and ix. Cf. also 1 Cor. xvi. 


V. 26. γάρ: explanatory. — ηὐδόκησαν (εὐδοκέω), were pleased, were . 
well pleased (cf. Matt. iii. 17, xii. 18, xvii. 5; Mark i. 11; Luke iii. 22). —° 
*Axata, Achaia: the usual name in the N. T. for Greece. The classic 
name, Ἑλλάς, occurs in Acts xx. 2. — κοινωνίαν twa ποιήσασθαι, 
to make a certain contribution. Note this use of κοινωνίαν, communion, 
participation, contribution. By collecting money, and forwarding it to 
Jerusalem for the poor, they shared with them, entered into communion 
with them. Note carefully the N. T. use of the word “ communion”: 
never applied to the Lord’s Supper in the sense of participating with one 
another, but only in the sense of a communion of the body and blood of 
Christ. 1 Cor. x. 16. It is extremely unfortunate that we have departed 
from the N. T. use and meaning of the word. 


V. 27. ηὐδόκησαν yap: repeated with a view to further explanation, 
and the statement of an important fact. — ὀφειλέται. . . αὐτῶν, debtors to 
them (to the saints in Jerusalem); debtors for spiritual gifts. The church 
in Jerusalem was the one first established, and might thus be viewed as 
the mother church. That in Antioch, the earliest among the Gentiles, 
received its first teachers and preachers from Jerusalem. Acts xi. 20. — 
εἰ yap (explanatory of ὀφειλέται) κτὲ., For if the Gentiles shared in their 
spiritual blessings, they are in debt (ὀφείλουσιν, same root w. ὀφειλέται), 
they owe it, to minister etc. λειτουργῆσαι and Ae:touvpyds spoken particu- 
larly of a sacred service. Cf. xiii. 6, xv. 16. 


V. 28. τοῦτο. .. ἐπιτελέσας, Therefore having accomplished this, i.e. this 


GHAPTER: XV;>\ 29-31. 131 


service for the saints in Jerusalem. — καὶ σφραγισάμενος (σφραγί(ω) ... 
Tov καρπὸν τοῦτον, lit. and having sealed for them this fruit, 1. e. having 


securely placed in their hands the funds collected for them. — ἀπελεύ- 
σομαι (ἀπέρχομαι) κτὲ., 7 shall go away by you (lit. through you) into 
Spain. 


V. 29. οἶδα δὲ κτέ., And 7 know that in coming to you I shall come in 
the fulness of the blessing of Christ: in the fulness, 1. 6. furnished with the 
fulness of the blessing which he would impart. Cf. ch.i. 11. Not many 
men would venture to speak so emphatically; but Paul was always per- 
fectly frank in expressing what he felt. It may be said by some that 
Paul was mistaken in his expectations; and Godet well suggests, if this 
chapter and the following were actually composed in the second century 
by an unknown author, as some have argued, would he venture to make a 
statement which appears on the surface so contrary to the historic fact ? 
It is scarcely possible. And yet we have no good reason to believe that 
Paul was actually mistaken; for though he arrived in Rome as a prisoner, 
his coming may have been to the church zx the fulness of the blessing of 
Christ. Another interpretation (that of Chrys., Calvin, et al.), — 7 know 
that 1... shall find you filled with the blessing of Christ,—is too great a 
departure from the obvious meaning of the Greek. 


V. 30. Paul, it seems, already foresees some of the conflicts which 
.awaited him in Judea. He was not even confident that he should be 
well received by the Christians there; hence the earnest request in 
VV. 30, 31, 32. — παρακαλώ κτέ., And J beseech you (or 7 exhort you ; 
Je vous exhorte, Godet), brethren, through our Lord Fesus Christ (an appeal 
that had more force then, when the life and death and resurrection of 
Christ were held in vivid remembrance), azd through the love of the Spirit 
(that Christian love which the Holy Spirit sheds abroad in the heart; 
cf. Gal. ch. v. 22), 20 strive with me in your prayers to God in my behalf. — 
συναγωνίσασθαι (συν-αγωνίζομαι), to contend, as those who are engaged in 
battle or ina prize contest; i. e. with the utmost earnestness, — not merely 


“to say prayers.” 


V. 31. ἵνα (introducing the object of the supplication) ῥυσθώ (1 aor. 
subjunc. pass., fr. ῥύομαι) xré., that 7 may be delivered from those who are 
disobedient (or from those who are unbelieving ; von Seiten der Unglaubigen, 
Meyer: both renderings amount to the same thing) 7 Fudea, and that 
my service, my assistance, which is to be conveyed into Ferusalem may become 
acceptable to the saints. It seems surprising that there should be any 
doubt on this Jatter point; but Paul understood very well the strength of 
Jewish prejudices even in those who had been converted. In respect to 
the former part of the petition, it may be said that it was not answered. 
Paul did indeed at first fall into the hands of the disobedient; but how 


132 NOTES ON ROMANS. 


signal was his deliverance! Cf. Acts xxiii. Meyer, however, affirms, of 
this part of the petition, that it was not fulfilled (es ging zzch¢ in Erfiil- 
lung). This was apparently true only at first. How often it appears to 
us at first that our prayers are not heard!— but in the end it will be seen 
that all true prayer is fully answered. Concerning this διακονία, cf. 2 Cor. 
chs. viii. and ix. 


V. 32. The object beyond that mentioned in v. 31: 7 order that, 
having come to you in joy through the will (that which has been willed) of 
God, I may find rest together with you. — ἐν χαρᾷ, iz joy. Some may say 
this part of the petition also was not granted, since he arrived in Rome 
as a prisoner. But who can say how much joy he had among the Roman 
Christians, despite outward circumstances? That they hailed his coming 
with joy is proved by the fact they went as far as Appii-Forum and the 
Three Taverns to meet and welcome him; and it is said, when Paul saw 
them he thanked God and took courage. — συναναπαύσωμαι (συν-ανα- 
παύω) ὑμῖν, may find rest with you. It may also be said that neither he 
nor the Roman Christians could have found much rest; but who can 
know how much rest and refreshing of spirit they may have found in 
rehearsing their Christian experiences, and in expressing their hopes of a 
glorious immortality? Cf. ch. i. 11, 12. 


V. 33. ὃ δὲ θεὸς τῆς εἰρήνης κτέ., sc. εἴη, And may the God of peace etc. 
This thought, #he God of peace, naturally occurs to the mind of the apostle 
in view of approaching dangers and conflicts. 


This chapter, although not like the profound doctrinal discussion in 
the former part of the epistle, contains many lessons of great practical 
value and importance. It is not in accordance with the character and 
scope of this work to enumerate them formally, but only to allude to 
them incidentally 672 passant. They will be found, presented with great 
ability, in the larger commentaries. The summaries of Hodge and of 
Godet are excellent. It is better, however, for the genuine student to 
draw his own lessons from the Divine Word by careful study, and by 
calm, devout meditation. Second-hand meditations are liable to resemble 
second-hand clothing: the former we call stale; the latter, soiled. The 
᾿ difference is not very great. 


Cuap. XVI.— Vv. 1, 2. Commendation of Phoebe. — Vv. 3-16. 
Salutations. — Vv. 17-20. Warning against false teachers and 
against divisions ; a word of commendation, and an assurance that 
God will crush Satan under their feet. — Vv. 21-23. Salutations 


from the apostle’s companions. — Vv. 25-27. The concluding 
doxology. 


CHAPTER XVI. 1-5. 133 


V.1. συνίστημι, 17 commend. In this sense, chs. iii. 5, v. 8, and often. 
— τὴν ἀδελφὴν ἡμῶν κτὲ., our sister (i.e. my sister in Christ and yours), 
who is a deaconess (διάκονος, common gen., here fem.), or servant, of the 
church which is in Cenchrée. Note the two points specified in the com- 
mendation. Cenchrez, or Kenchrez, was the eastern harbor of Corinth, 
on the eastern side of the isthmus. 


V.2. ἵνα: introduces the object of the commendation: that you may 
receive her in the Lord (ἐν κυρίῳ, i. e. as being in the Lord, as a Christian), 
worthily of the saints (in a manner becoming the Christian profession). — 
καὶ παραστῆτε (2 aor. act. subjunc., fr. παρ-ἰστημι) αὐτῇ, and that you 


may assist her (stand by her). — ἐν ᾧ . . . πράγματι (anteced. in relat. 
clause, = ἐν τῷ πράγματι ἐν ᾧ), in whatever business she may have need of 
you (χρή(ῃ, pres. subjunc. act., fr. χρή(ζω). — αὐτή, she herself: mpo- 


στάτις (fem. of mpoordrns), one who stands before and protects ; a defender, 
guardian, helper. προστάτις seems to have been chosen, st. παραστάτις, 
in view of her official position. — πολλῶν... kal ἐμοῦ αὐτοῦ, of many 
and of me myself. In regard to the protection and assistance which 
Phoebe may have extended to Paul, we have no further information. 
We gain from this and what follows some idea of the position of woman 
in the early Christian church, in contrast with her position among the 
Greeks a few centuries earlier. 


Vv. 3,4. ᾿Ασπάσασθε : ἀσπάζομαι. --- ΤἸΤρίσκαν : the form Πρίσκα occurs 
in 1 Cor. xvi. 19, 2 Tim. iv. 19; but in Acts xviii. 2, 18, 26, the longer 
form TploxiAdAa. —’Axtdav: the Greek mode of writing the Latin word 
Aquila. In the reign of Claudius (A.D. 41-54) they were driven from 
Rome as Jews; were associated with Paul in Corinth (Acts xviii. 1 ff.); 
went from Corinth to Ephesus (Acts xviii. 18, 26, 1 Cor. xvi. 19); at the 
date of the writing of this epistle (probably A.D. 58 or 59) were again in 
Rome; but later (cf. 2 Tim. iv. 19), again in Ephesus. — ἐν Χριστῷ 
Ἰησοῦ explains in what sense we are to understand τοὺς συνεργούς μου, --- 
my fellow-workers in Christ Fesus. They might be called fellow-workers 
as tent-makers (Acts xviii. 3); but Paul had in mind a very different 
sphere, and makes his thought definite by the employment of the loved 
name. — οἵτινες... ὑπέθηκαν (ὑποτίθημι), who (or since they, Lat. guippe 
qui) for my life laid down their own necks (lit. put their own neck under). 
Whether this expression is to be taken literally or figuratively, is not cer- 
tain; and whether any particular occasion of extreme danger is referred 
to, or only continued and oft repeated peril, is not known. At least, their 
entire and exceptional devotion is strongly expressed. — εὐχαριστῶ, give 
thanks, am thankful, i.e. for this remarkable devotion. 


V.5. Kal τὴν... ἐκκλησίαν (depends on ἀσπάσασθε, v. 3), and the 
church in their house: κατά w. the acc., extending through; frequent in 


134 NOTES ON ROMANS. 


Homer in this sense. The expression suggests that in the great city of 
Rome there may have been several places — private houses — where the 
Christians were in the habit of meeting for worship, and that the house 
of Prisca and Aquila was one of these places. Special salutations are 
sent to the assembly (the church, or, as we often now Say, “ the meeting”’) 
in their house. It appears, from 1 Cor. xvi. 19, that they had also in 
Ephesus a house where the Christians assembled. For a similar expres- 
sion, cf. Col. iv. 15, Philem. 2. — “Emauverov τὸν ἀγαπητόν pov, “pere- 
tus my beloved: not elsewhere mentioned. Nothing is positively known 
of the persons mentioned in the entire list as far as v. 16 (except possibly 
Rufus). The legends of the Romish Church made the most of them 
bishops or martyrs, or both. — ὅς ἐστιν ἀπαρχὴ τῆς ᾿Ασίας, who zs the 
jirstfruit (a metaphor denoting the first convert to Christ) of Asza (the 
western part of Asia Minor, as in Acts ii. 9, and elsewhere). — εἰς 
Χριστόν, τγέο Christ. The expression denotes properly the entrance 
into the relation signified by ἐν Χριστῷ, 22 Christ. 


V.6. ἥτις... ἐκοπίασεν (κοπιάζω), who (or since she) has toiled much. 
What her services had been, so as to warrant this particular mention, 
would be well known to the writer and the first readers of this epistle, 
but are not known to us. It may be noted that Paul uses the aor. ἐποκία- 
σεν, toiled, or has toiled ; not the pres. koma, 7s coiling: indicating perhaps 
some special labors and sacrifices in some period of trial and distress. — 
εἰς ὑμᾶς (st. εἰς tas), for you; the end in view, — those into the midst 
of whom she entered while toiling. 


V.7. ᾿Ανϑρόνικον καὶ ᾿Ιουνίαν, Andronicus and Funias (or Funia). 
Whether the latter word is masc. or fem. cannot be determined with cer- 
tainty. — τοὺς συγγενεῖς pov, my kinsmen, my relatives ; most naturally 
understood here of blood-relations. — συναιχμαλώτους pov, fe//ow- 
prisoners of mine. When and where they were Paul’s fellow-prisoners is 
not known. — ἐπίσημοι ἐν τοῖς ἀποστόλοις, of nole among the apostles, 
i.e. highly esteemed by the apostles. This interpretation does no vio- 
lence to the construction, and retains the usual N. T. sense of the word 
apostles. Many, however, of the best interpreters think the word to be 
used here in its wider, original sense; and understand the phrase to 
mean that these two were spoken of as apostles, and distinguished among 
them. — of... yéyovav (Att. γεγόνασιν, fr. γίγνομαι) ἐν Χριστῷ, lit. who 
even before me (even earlier than 7) have become in Christ (1. e. have tecome 
Christians). It is not said here, have become apostles in Christ. 


Vv.8,9. ᾿Αμπλίατον (W — H. read ᾿Αμπλιᾶτον : Alf., Meyer, et al., 
᾿Αμπλιᾶν, τ dec.*masc.), Salute Ampliatus, or Amplias; the latter an 
abbreviation of the former. — ἐν κυρίῳ, iz the Lord: makes τὸν ἀγαπητόν 
μου definite, telling the relation in which, and the reason why, he was 


CHAPTER XVI. I0-I5. 135 


loved. — ἡμῶν, our etc., includes here, with the writer, the readers also 
of the epistle; since Paul in this connection uses constantly the sing. my, 
in speaking of himself alone. 


Vv. 10, 11. ᾿Απελλῆν, Afelles, has been considered by some the same 
as Apollos, but without evidence. Apelles is a name often borne by 
freedmen; yet it is uncertain whether he belonged to this class. — τὸν 
δόκιμον, the one who has been tried, tested, and approved. —év Xp— (denotes 
the element in which the trial and approval took place), 7 Christ, i.e. as 
a Christian. — τοὺς ἐκ τῶν ᾿Αριστοβούλου, those of the ( persons) belonging 
to Aristobilus, those who are of the household of Aristobulus. Perhaps they 
were slaves (Meyer); that they were Christians is readily understood. 
The expression does not necessarily imply that Aristobulus himself was 
a believer, although he may have been. — Ναρκίσσου, Marcissus, or 
Narkissos, has been thought by some to be the freedman of Claudius, 
mentioned by Tacitus and others; but this is by no means certain. The 
clause, τοὺς ὄντας ἐν κυρίῳ, though not necessary, as we have seen just 
above, v. 10, is added for definiteness. 


Vv. 12,13. Τρύφαιναν, Τρυφώσαν, Zryphena, Tryphosa: both names 
derived from τρυφάω, to live in luxury and pleasure. Paul adds, however, 
τὰς κοπιώσας (pres. particip., fr. κοπιάω) ἐν κυρίῳ, who foil laboriously in 
the Lord; thus indicating that their lives were quite in contrast with the 
signification of their names. Observe that the participle is pres., while 
the aor. ἐκοπίασεν is spoken of Persis; indicating apparently in her case 
some definite toil in the past. Cf. v. 6.° Meyer calls attention to the 
delicacy of omitting μοῦ after τὴν ἀγαπητήν. He also suggests that these 
three women may have been deaconesses. Where Paul had become 
acquainted with them is of course unknown. Persis may have been of 
Persian descent, and may have derived her name from this fact. — 
ἹῬοῦφον : the Greek form of the Latin name Rufus. — τὸν ἔκλεκτον ἐν 
κυρίῳ, This seems to mean more than simply, the chosen, or the elect, in 
the Lord; since this would have been true of all who had been men- 
tioned and of every Christian. The primary meaning of ἔκλεκτον, select, 
distinguished (German, ausgezeichnet ; French, distingué), is without doubt 
intended here. He is thus described as an eminent Christian man. 
For this use of ἔκλεκτος, cf. 1 Tim. v. 21, 1 Pet. ii. 4, 2 Jno. i. 13. — 
kal τὴν μητέρα αὐτοῦ (ἀσπάσασθε) καὶ ἐμοῦ, ard (salute) his mother and 
mine (the mother of him and of me). ἐμοῦ, emphatic position, and the 
emphatic form of the pronoun. What services she had rendered, and 
where, to warrant this affectionate and tender designation, is not now 
known. 


Vv. 14,15. Salute Asyncritus, Phlegon, Hermes, Patrobas, Hermas, and 
the brethren with them. This expression, and the one in v. 15, seems to 


1326 NOTES ON ROMANS. 


“ 


indicate a company or assembly (ἐκκλησία) of Christians who were in the 
habit of gathering in some particular locality, perhaps what we might call 
an out-station. Cf. v. 5, note. — Origen supposed the Hermas here 
mentioned to have been the author of the celebrated work entitled “ The 
Shepherd (6 ποιμήν) of Hermas”; but this work is now supposed to be 
of a later date (the last half of the second century). — Salute Philolégus 
and Fulia (perhaps the wife of Philologus), Mereus and his sister, and 
Olympas, and all the saints that are with them. 


V. 16. The list of personal salutations is now complete; but Paul 
adds, Salute one another. ‘The Oriental salutation, by means of a kiss, 
prevailing especially among the Jews, was adopted by the Christians. — 
ἐν φιλήματι ἁγίῳ : denotes the manner zz which they were to salute one 
another: cf. 1 Cor. xvi. 20, 2 Cor. xiii. 12, 1 Thess. v. 26. The kiss was 
called oly, because it was a token of Christian fellowship: cf. 1 Pet. v. 14, 
ἐν φιλήματι ἀγάπης. They were exhorted, at the close of the reading of 
this letter, thus to express their mutual love. — αἱ ἐκκλησίαι πᾶσαι τοῦ 
Xp-. The purpose of the apostle to visit Rome was doubtless made 
known wherever he went; azd all the churches of Christ would doubtless 
send through him their salutations. 

It seems at first surprising that Paul should have so many personal 
acquaintances in a city which he had never visited. This is one among 
the many indications of the frequent communication between the capital 
of the Roman empire and all the principal cities. 


Vv. 17-20. A warning against false teachers. 


V. 17. σκοπεῖν τοὺς... ποιοῦντας : 20 observe carefully, to keep the 
eye on (im Augenmerk zu haben, Meyer; ἃ avoir ζω ouvert, Godet: cf. 
βλέπετε, Phil. iii. 2; yet σκοπεῖν implies a sharper look-out) those who are 
creating the divisions and the occasions of stumbling (probably, in Rome as 
elsewhere, the Judaizing teachers), contrary to the teaching which ye 
learned. — καὶ ἐκκλίνετε (pres. imperat., preferred to ἐκκλίνατε, aor.) ἀπ᾽ 
αὐτῶν, and turn away, be in the habit of turning away, from them. Note 
that the apostle does not propose any public discussion with them, nor 
any sort of controversy; but simply a leaning, or turning, away from 
them. Was not his advice judicious, and applicable to other times and 
places ? 


V. 18. A confirmation (γάρ) of the preceding exhortation. — τοιοῦτοι, 
w. the article ot, ust such persons, those who are of such a character. — 
Note the position of od w. δουλεύουσιν, they fail to serve. refuse to serve. — 
GAG... κοιλίᾳ, but (they do serve) their own belly. The expression is 
somewhat coarser than though he had said τῇ ἑαυτῶν γαστρί, and includes 
all the lower appetites. — διὰ τῆς χρηστολογίας (χρηστός, good, kind ; 


CHAPTER XVI. 19-23. 137 


λόγος, speech) καὶ εὐλογίας (εὖ and λόγος), through their kindly and 
plausible language (mittelst der liebreichen und wohlgesetzsten Sprache, 
Meyer; par leurs bonnes paroles et leurs bénédictions, Godet). — ἐξαπατώ- 
ow... τῶν ἀκάκων, they cheat, deceive, the hearts of the innocent (those 
who themselves have nothing evil in mind). Something of this sort has 
always taken place. 

V.19. (I exhort you, and have confidence in you,) For YOUR obedience 
etc. Note the emphat. ὑμῶν, as contrasted w. τῶν ἀκάκων. --- eis πάντας 
ἀφίκετο, lit. came into the midst of all. It seems surprising that any one 
should have understood obedience here to mean anything else than obedi- 
ence to Christ, —the obedience of faith. This obedience in the Roman 
church was known and spoken of among all the churches; hence the con- 
clusion (οὖν). Wherefore I rejoice over you (ἐπί w. the dat. denoting the 
foundation of the rejoicing). — σοφοὺς εἰς τὸ ἀγαθόν, ἀκεραίους εἰς τὸ 
κακόν, wise while contemplating (looking into) that which is good; unmixed, 
having nothing to do with it, while looking into that which zs evil. ἀκεραίους 
(a priv., κεράννυμι, to mingle ; hence) unmixed, pure, guileless (unvermischt 
damit, frei davon, Meyer). 

V. 20. The preceding exhortation and expression of confidence is 
followed by the assurance in this verse. — ὁ θεὸς τῆς εἰρήνης, the God of 
peace, —an expression naturally suggested by the reference in v. 17 to 
those who cause divisions: συντρίψει xré., το] crush (a figure taken per- 
haps from Gen. iii. 15) Satan under your feet shortly. — -Ἢ χάρις κτέ. 
With this benediction Paul would naturally close his letter; but, as a 
sort of postscript, he now adds the salutations of his companions in 
Corinth; and then concludes the entire letter with a solemn and impres- 
sive doxology. 

Vv. 21-23. Τιμόθεος. The name of Timothy occurs in several epistles 
at the beginning: 2 Cor. i.1, Phil. i.1, Col. i. 1, 1 Thess. i. 1, 2 Thess. i. 1. 
In all the churches to which these were addressed, he was doubtless 
known personally; but he may not have been known equally well to the 
Romans. — Λούκιος : not the same as Λουκᾶς, the author of the Acts and 
of the Gospel of Luke (in Latin, Zuwcadnus): perhaps the same as Λούκιος 
6 Kupnvatos, Acts xiii. 1; but this is only conjecture. It is equally uncer- 
tain whether ᾿Ιάσων is the same as the one mentioned in Acts xvii. 5; 
and whether Σωσίπατρος is the same as Σώπατρος, Acts xx. 4. Both 
forms were frequent among the Greeks. — ot συγγενεῖς pou; cf. vv. 7-II. 
— Téptios: a Roman name; Lat. Zertius. He was perhaps known to 
the church in Rome, and hence sends a salutation in his own name. — 
ὃ γράψας xré., means simply that he had acted as Paul’s amanuensis 
(cf. 1 Cor. xvi. 21, Gal. vi. 11, Col. iv. 16, 2 Thess. iii. 17, where the use 
of an amanuensis is alluded to). — ἐν κυρίῳ: connect w. ἀσπάζομαι. It 
was no ordinary, formal salutation, but one which recognized their union 


138 NOTES ON ROMANS. 


in the Lord. Tertius inserts this verse (22d) of his own accord; but with 
v. 23 Paul begins again to dictate. — Γάϊος : a name occurring several 
times in the N. T. This Gaius is perhaps the same with the one men- 
tioned in 1 Cor. i. 14. — ξένος, like the Lat. hospes, Germ. Gastfreund, 
means either gzest or host. Here used in the latter sense. — kai ὅλης 
τῆς ἐκκλησίας, and (the host) of the entire church: a strong expression, 
denoting his hospitality towards them all; and perhaps also his readiness 
to entertain all Christians who from other places visited the church in 
Corinth. It can hardly mean that his house was a place of public worship 
for the entire church. — "Epacros ὁ οἰκονόμος τῆς πόλεως, Lrastus, the 
treasurer of the city ; aman of some political and perhaps social distinction. 
Few such men became Christians at this early period. Cf. 1 Cor. 1. 26 ff. 
The name was not unusual, and there is no evidence that this man was 
the same as the Erastus mentioned in Acts xix. 22, and 2 Tim. iv. 20. — 
Kovaptos: the Greek mode of writing the Latin word Quartus. No fur- 
ther designation of him is here given than simply ὁ ἀδελφός, the brother ; 
i.e. the brother in Christ. It is quite likely that he was personally known 
to many in the church at Rome. 


V. 24 is a repetition of the benediction in v. 20, and is omitted in nearly 
all critical editions. 


Vv. 25-27. An impassioned and sublime doxology. — T@ δὲ δυναμένῳ 
... μόνῳ σοφῷ θεῷ... ᾧ ἡ δόζα, sc. εἴη, And to Him who is able (or to 
the one who is able)... to the only wise God... to Him (lit. to whom) be 
the glory etc. Such is the outline construction of this long and impressive 
sentence. — στηρίξαι (1 aor. act. infin., fr. στηρίζω), ο set firmly, to estab- 
lish. — κατὰ κτέ. : denotes the manner of setting firmly; the pattern or 
model according to which they were to be established. This model is 
not less important now than it was then. Human vagaries, “ advanced 
thought,” “the gospel of the future,” were not the model in the mind of 
Paul. What, then, was it?—according to my gospel (i.e. the gospel which 
7 preach) and the proclamation of Jesus Christ. The two expressions are 
closely connected, being governed by one preposition; and the latter 
makes the former more definite. The phrase, κατὰ τὸ εὐαγγέλιόν μου, 
occurs in ch. ii. 16, and in 2 Tim. ii. 8. The prep. κατά has been differ- 
ently understood by different expositors; but the above is the ordinary 
meaning of κατά w. the acc., and seems by far the most natural here. 
To render it 27, or through, is a departure from the ordinary sense, and is 
not required by the connection. — κατὰ ἀποκάλυψιν κτέ.: a fuller state- 
ment and explanation; connect w. στηρίξαι : according to the revelation of 
the mystery (the former noun, ἀποκάλυψιν, made definite by the limiting 
gen.; the latter, μυστηρίου, has nearly the force of a proper name: there 
was but one thing of the kind). — χρόνοις αἰωνίοις (dat. of time) σεσι- 
γημένου (perf. pass. particip. of σιγάω), kept silent (kept hidden) in times 


CHAPTER XVI. 25-27. | 139 


eternal. — Φανερωθέντος (pavepdw) δὲ viv, but made plain now. — διά, τε 
(connects φανερωθέντος and γνωρισθέντος) γραφῶν mpodytikay ... γνω- 
ρισθέντος (γνωρίζω), and through prophetic writings (the scriptures of the 
prophets), according to (the) command of the eternal God, made known 
(published) for (eis, the end in view) obedience to the faith among all the 
Gentiles (eis, conveyed into the midst of). — εἰς ὑπακοὴν πίστεως : cf. 
ch. i. 5, note. — διὰ ᾿Ιησοῦ Χριστοῦ. Meyer connects this closely with 
the preceding clause, ἐσ the God who through Christ has shown himself as 
the only wise. This view, however, is not generally taken. It seems 
more natural to bear in mind the idea of γνωρισθέντος in connection with 
this clause, — fo the only wise God, (made known) through Fesus Christ. — 
ᾧ is included in brackets by W — H. Omitting ᾧ, we should render, — 
to the only wise God, through Fesus Christ, (be) the glory etc. If ᾧ is 
expressed, it may refer to Ἰησοῦ Xp-., and is so understood by Thol., 
Philippi, et al. Most expositors, however, make @ refer to θεῷ: Godet 
suggests that the two ideas of Christ and God —the executor and the 
author of the plan of salvation—were so closely united in the mind of 
Paul that he did not separate them in this ascription of glory. Godet 
refers to ch. i. 7, where the two are closely united, and governed by one 
preposition. This is often the case. Still, to most expositors the refer- 
ence of @ to θεῷ seems to be the true understanding; 6, instead of 
αὐτῷ οΥ τούτῳ, by a change of construction (anacoluthon) not uncommon 
in the style of Paul. — ἡ δόξα, che glory ; that which belongs to God. 
Some supply here ἐστίν (so Hofm., Godet), st. εἴη : but the optat., pre- 
senting the idea, not as the statement of a fact, but as a prayer, seems 
more natural and impressive. — εἰς τοὺς αἰῶνας τῶν αἰώνων ἀμήν. 
This is the strongest and most emphatic form of expression in the Greek 
language for the idea, forever and ever, to all eternity. ἀμήν is the Hebrew 
word ἰδὲ, meaning “uly, certainly. In the LXX, the Hebrew word 
was sometimes transferred; sometimes translated by ἀληθῶς, sometimes 
by γένοιτο. The Hebrew form seems to have been used extensively by 
the first Christians, and from them transferred into all languages which 
have been used for Christian worship. 


oe Pour ψλτοι ὀϑορνν 
ie eee se ts ot 


πος Ἢ Ἧς τ τ. 





EF AND IF CORINTHIANS. 


THESE Epistles were written, the first at Ephesus, and the 
second in Macedonia, probably during the year 57 a.D., and 
were addressed to the church at Corinth. 

Their purpose was to correct the manifold abuses and dis- 
orders which had crept into the church. 

The city was notorious for its vices, and the pressure of 
heathenism with its evils had been too great for the church 
to withstand. Party spirit, personal vices, disorderly work, 
tumultuous public assemblies, and corruption of doctrine had 
become common. The evil morals and customs, and the 
intellectual frivolity and conceit of the Grecian world are 
vividly portrayed. 

The tone of the Epistles is often personal, for Paul had 
spent much of his ministry there, and knew the people. 

They are intensely practical. 


Their authenticity is unquestioned. 





FIRST EPISTLE TO THE CORINTHIANS. 





For collateral information see Conybeare and Howson, 
Farrar, and the Bible Dictionaries. 


Leading points in this epistle: After the salutation and introduc- 
tion (ch. I. 1-9), the apostle speaks of the factions in the church 
and states at length the character of his own preaching (ch. 1. Io 
—ch. 4. 21); of the want of church discipline (ch. 5); of the im- 
propriety of going to law before the heathen courts of justice, and 
a further warning against impurity (ch. 6); answer to the questions 
respecting marriage (ch. 7); and respecting meats offered to idols 
(ch. 8); of his own rights and conduct as an apostle (ch. 9.): of 
God’s severity to the idolatrous Jews in the wilderness; the Lord’s 
Supper not to be associated with idolatrous feasts; an additional 
word respecting meats offered to idols, with the statement of an 
important general principle (ch. 10); of disorders in their assem- 
blies, pertaining partly to the conduct of women, and partly to the 
celebration of the Supper (ch. 11) ; respecting spiritual gifts, with 
the passage on Christian love (chs. 12-14) ; on the resurrection of 
the dead (ch. 15) ; concerning the collection for the saints ; some 
personal messages ; exhortations and salutations (ch. 16). 


CHAP. I. vv. 1-3. κλητὸς ἀπόστολος. Cf. Rom. 1. 1, note. — διὰ θελή- 
ματος θεοῦ, through the will of God (not by human appointment or author- 
ity). For asimilar thought cf. 2Cor. 1.1; Gal.1.1; Eph. 1.1; Col. τ. 
1; 1 and 2 Tim. I. 1. ---καὶ Σωσθένης. Many suppose this to have been 
the amanuensis of Paul on this occasion (cf. 16. 21); but this is wholly 
uncertain. Some suppose him to have been the one mentioned in Acts 
18. 17; but this is not probable. No doubt he was some one well known 
to the Corinthians and highly esteemed by them as well as by Paul. — 
6 ἀδελφός, the brother, i.e. the Christian brother. — τῇ ἐκκλησίᾳ. . . ἐν 
Κορίνθῳ. As the word ἐκκλησία in the Greek language up to this time 


144 NOTES ON FIRST CORINTHIANS. 


meant az assembly of any kind, it was important to define the word as 
here by τοῦ θεοῦ, to the church of God; and also to designate the local- 
ity, which is (lit. the one being) in Corinth. — ἡγιασμένοις (ἁγιάζω, cf. 
ἅγιος), agrees in thought w. τῇ ἐκκλησίᾳ (the church, the assembly, i.e. 
the persons composing the assembly) ἐν Xpurra ᾿ΙΤησοῦ, (persons) sancti- 
fied in Christ Fesus. In what sense sanctified? From the contents of 
this epistle it would appear that they were still very far from being com- 
pletely holy, but that the work of divine grace was only begun in their 
hearts. Suwzctzfied then means, set apart from the world, from the service 
of Satan, and consecrated, devoted, to the service of God. Hence the de- 
scriptive clause ἐν Χριστῷ Ἰησοῦ. Cf. ἁγίοις rendered saints. As an adj. 
ἅγιος is usually rendered in the N. T. Zoly. (The order of the clauses 
varies somewhat in different editions; but W-H. follow the same order 
as Tisch.).— κλητοῖς ἁγίοις, called (of God to be) saints, i. e. persons conse- 
crated. ‘Yhe call is regularly spoken of as coming from God. Cf. verse 
9: Rom. 8. 28; Gal. 1. 6. --- σὺν πᾶσιν κτέ., cogether with all those who call 
on the name of our Lord Fesus Christ. Does this belong logically with 
the two clauses just preceding (sanctified in Christ Jesus, called of God to 
be saints, together with all etc.); or does it form a part of the address (2 
the church ... in Corinth, . . . together with all etc.)? A variety of ex- 
planations may be found among the expositors. It seems most reason- 
able to interpret this sentence by Paul’s own language in 2 Cor. 1. 1, 4 
the church of God which is in Corinth together with all the saints who are 
in the whole of Achaia. This clause, therefore, would constitute a part 
of the address of the epistle. — τοῖς ἐπικαλουμένοις κτέ., who call on the 
name of our Lord Fesus Christ, —“i.e. with an acknowledgment of him 
as being what his name imports; to wit, the sinner’s only hope, his 
Redeemer, Justifier, Lord, final Judge.” Hackett, note on Acts 2. 38. 
—€v παντὶ τόπῳ, αὐτῶν καὶ ἡμῶν, 271 every place (or locality) belonging to 
them (i. 6. all who call on the name etc.) and to us (i.e. Paul and Sos- 
thenes). The expression indicates the strong bond of fellowship between 
Paul, with Sosthenes, and all the churches throughout Achaia. I prefer, 
with W-H., to remove the comma after τόπῳ and adopt the above 
construction as the simplest grammatically and equally logical. So Alf., 
De Wette, Ell., Meyer, Kling, Edwards, et al. Cf. Vulg. zz omni loco 
ipsorum et nostro. Luther, ax allen thren und unsern Orten. Yet the 
R. V. adopts the const. making αὐτῶν καὶ ἡμῶν limit κυρίου, their Lord 
and ours. So Chrys., Calvin, Godet, et al.— χάρις κτέ. Cf. Rom. 1. 7, 
note. 


Vv. 4-6. The kind and commendatory words of this paragraph are 
worthy of attention, and are not to be thought of as insincere or ironical. 
— Εὐχαριστῶ τῷ θεῷ pov. Cf. Rom. 1.8. — πάντοτε. Cf. Phil. 1. 4, 
note. — ἐπί w. the dat., for, etc. Cf. Phil. 1. 5, note. — τῇ δοθείσῃ 


CHAPTER I. 4-8. 145 


(δίδωμι) ... ἐν Xp- Ἴησ-, which was given to you in Christ Fesus (the 
sphere in which the grace of God was imparted). — ὅτι ἐν παντὶ ἐπλου- 
τίσϑητε (πλουτίζω) ἐν αὐτῷ, that (or in view of the fact that, — introduc. 
ing a more specified statement of ἐπὶ τῇ xdp- xré., and of the reason for 
thanksgiving) 7 everything (particularized in what follows) ye were made 
rich in him. — ἐν παντὶ λόγῳ Kal πάσῃ γνώσει, 771 all utterance and all 
knowledge, an jedweder Rede und jedweder Erkenntniss, Meyer. ‘The gift 
of speech and of all knowledge (pertaining to the doctrine of Christ) 
appears to have been claimed especially by the Corinthians (cf. 2 Cor. 


8. 7, 11.6), and is here conceded to them. — καθὼς. (a later Gr. word, 
fr. κατά, ὡς = Att. καθά, or καθ᾽ &) ... ἐβεβαιώθη (βεβαιόω) ἐν ὑμῖν, accord- 


ing as the testimony of Christ (the testimony concerning Christ in Paul’s 
preaching) was confirmed (was made firm) in you (in your minds and 
hearts). This was the measure according to which they were enriched 
in all utterance, etc. 


V.7. ὥστε ὑμᾶς μὴ ὑστερεῖσθαι κτέ., so chat (introducing the result 
of the preceding words) ye are not behind (others) tz any gracious gift 
(χάρισμα, allied to χάρις, a gracious gift, but not referring to the spiritual 
gifts spoken of in ch. 12). — ἀπεκδεχομένους (ἀπ-εκ-δέχομαι) κτὲ., waiting 
for (patiently and with hope) the revelation of our Lord Fesus Christ 
(denoting the mental attitude of the early Christian churches, and the 
proper mental attitude of all Christians at all times). But what are we 
to understand here by the word ἀποκάλυψιν ? Does it refer directly and 
exclusively to his final coming? I think not. Like the words ἐπιφάνεια 
and παρουσία, it may, I think, refer to his revealing himself, his appear- 
ing or coming, to the individual Christian. In keeping with this idea 
are the words of our Lord, in John 14. 3, spoken to his disciples shortly 
before his death: Zf 7 go and prepare a place for you, [ will come again 
and receive you to myself, that where I am there ye may be also. Is it not 
true now also in our own experience, especially when we are in deep 
affliction, that we are comforted and encouraged by the assurance that it 
will not be long before our Lord will reveal himself unto us, calling us 
home to be forever with him? Do we not also seek to comfort others 
by the same assurance? Cf. 1 Tim. 6.14; Phil. 1. 6, notes. 


V. 8. ὅς is thought by the majority of expositors to mean θεός 
(verse 4); but the most natural reference is to τοῦ κυρίου κτέ. So 
Meyer, Kling, Winer, Ell., Godet, et al. Numerous objections have 
been made to this reference, but they may all be fairly answered. — 
ὃς καὶ βεβαιώσει ὑμᾶς κτέ., who will also confirm you (make you firm) up 
to, even to, the end, i.e. until the revelation of our Lord Jesus Christ. 
The assurance that he will make us firm until he reveals himself to us 
and takes us to himself in the heavenly mansions, is a sufficient guaranty 
that he will keep us in safety until his final coming to judge the world ; 

10 


146 NOTES ON FIRST CORINTHIANS. 


until the συντέλεια τοῦ αἰῶνος, Matt. 13. 39 ff.; 24.3; 28. 20. — dvey- 
κλήτους ἐν TH ἡμέρᾳ κτέ., (So that ye shall be) uszreprovable (not Liable 
to accusation) in the day of our Lord Fesus Christ, —the great day when 
he shall appear as judge of the world. Cf. 1 Thess. 3.13. The repeti- 
tion of the name, our Lord Fesus Christ, instead of the pronoun, is at- 
tended with a solemn emphasis. Cf., in verse 21, the solemn repetition 
τοῦ θεοῦ... τὸν θεὸν... ὃ θεός ; also the repetition in 2 Cor. 1. 5, et al. 
The day when Christ will reve2zl himself to the individual Christian, 
calling him to the heavenly mansiva, and the final day of this present 
αἰών, are both in the future and in the same line of vision; so that the 
human eye does not, cannot, take into account and measure the inter- 
vening distance. 


V. 9. πιστὸς 6 θεός, Worthy to be believed and trusted is God. The 
confident expectation above spoken of is therefore reasonable. — δι᾿ οὗ 
ἐκλήθητε (καλέω) eis κτέ., through whom ye were called into the fellowship 
of his son (into a participation with his son) Fesus Christ our Lord ; 
referring here, as the connection indicates, to a participation in his future 
and everlasting glory. Cf. Rom. 8. 17, 21; Col. 3. 4; Phil. 3. 20 ff.; 
2 Thess. 2. 14. 


V. 10. παρακαλῶ δὲ ὑμᾶς, Mow (or but) 7 exhort (or beseech) you. 
While δέ here is continuative, it is also slightly adversative, introducing 
a topic quite in contrast with the joyous assurance just expressed. The 
full meaning of παρακαλῶ (with παράκλησις and παράκλητος), fo exhort, 
beseech, comfort, encourage, should always be kept in mind. It is much to 
be regretted that we have no one English word corresponding fully to it. 
— ἀδελφοί. Note the friendly address in introducing the unpleasant — 
subject. — διὰ τοῦ ὀνόματος (cf. τὸ ὄνομα, verse 2, note) κτέ., through 
(or dy) the name of our Lord Fesus Christ. This appeal, in view of what 
immediately follows, would have special significance here. The acknowl- 
edgment of this one name was then, and is ever, the bond of union. — 
ἵνα (introduces the purpose and the contents of the exhortation) .. . 
σχίσματα, that ye all speak the same thing, and (that) there may not be 
among you divisions, —that ye may all be united in word and in heart. 
The meaning of σχίσματα here is made plain in verse 12. Weare not to 
understand by it open ruptures leading to different places of worship, or, as 
we should now say, to the establishment of different churches, but rather 
internal disputes and dissensions. — fre δὲ κατηρτισμένοι (καταρτίζω) 
ἐν τῷ αὐτῷ vol κτέ., but that ye may be made complete (may be put in 
order, see Th. Lex.; cf. Rom. 9. 22, Gal. 6. 1, notes; cf. also καταρτισμόν, 
Eph. 4. 12, note) 271. the same mind and in the same judgment. Note the 
repetition of ἐν, thus making each clause more distinct ; νοΐ, referring 
more directly to the mizd as employed in thinking, and to the Aeart as 
employed in feeling; γνώμῃ, referring more to the results of thinking 


CHAPTER I. 9-13. 147 


and feeling, judgment, resolution, decision. Cf. νοέω and γινώσκω, Th. Lex. 
An appeal to the name and character of our Lord Jesus Christ is always 
the best means of securing union both in mind. and in heart among all 
true Christians. 

V. τι. ἐδηλώθη (δηλόω) yap μοι κτέ., For (introducing the reason for 
the above exhortation) zt was made plain to me (I was informed ) concern- 
ing you, my brethren (this affectionate address repeated) dy those of Chloe. 
Whether these were her children, or servants, or other members of her 
household, and whether her home was in Corinth or in Ephesus, or even 
in some other city, is now known only to those who have fertile imagina- 
tions. The Corinthians, however, would understand the reference. For 
the same const. cf. Rom. 16. Io, 11. Bengel suggests that this report, 
thus brought to Paul, was not mere tale-bearing, but a Christian duty. 
This is undoubtedly true ; and the results were most important. — ὅτι 
ἔριδες. . . εἰσίν, chat there are strifes among you. I think ἔρις is best 
rendered by our word s¢rzfe. Reference is made to the same state of 
things as in σχίσματα, verse Io. 

V.12. λέγω δὲ τοῦτο, And 7 say (7 mean) this (τοῦτο, pointing to 
what follows). This use of Aéyw is found also in classic Greek; see 
L. and Sc. — ὅτι ἕκαστος . .. λέγει, κτέ., that each one of you says (one 
of the following things), Zam of Paul (i.e. a disciple of Paul) ; azd 7 of 
Apollos, etc. Note the emphatic repetition of ἐγὼ μέν... ἐγὼ δὲ. .. 
ἐγὼ δὲ... ἐγὼ δέ, bringing out forcibly the conception of the σχίσματα. 
No one man would say all of these things, but a single one of them, in 
opposition to all the others. To the last, 7 am of Christ, there could be 
no objection, only as it was uttered in a factious spirit, thus increasing 
the σχίσματα and ἔριδες. The grammatical structure of the sentence is 
peculiar; but ἕκαστος denotes the individuality of the following utter- 
ances. Cf. 14. 26, for a similar const. w. ἕκαστος. — ᾿Απολλώ : gen. of 
᾿Απολλώς, Att. 2d declens. Apollos is first mentioned in Acts 18. 24; 
again in ΤΟΣ I, seven times in 1-Cor., and once in Tit. 3.13. Whya 
party should be formed who said, 7 am of Afollos, is not known. Per- 
haps for the simple and natural reason that he was “an eloquent man, 
mighty in the Scriptures,” and that they much preferred to hear him 
preach. — Kya, ist declens., fr. Kng¢as, the Jewish name of Peter (cf. 
John 1. 43), and the form usually employed by Paul. This party might 
be composed of those whose tendencies were especially Jewish, and 
hence opposed to Paul as the acknowledged apostle to the Gentiles. 
The order of the four names is thought to be historical, — the order in 
which the four parties arose (Meyer). 

V. 13. μεμέρισται (μερίζω) ὁ Χριστός ; Ls Christ (the one, sole head 
of the church, — the one great, perfect bond of union) avided? or, read- 
ing it as a direct statement, Christ 7s divided! So W-H., Lach., Stanley, 


148 NOTES ON FIRST CORINTHIANS. 


Meyer. It is difficult to decide positively between these two construc- 
tions. The interrogative form is usually preferred. — μὴ ἸΤαῦλος ἐσταυ- 
ρώθη (cravpdw) ὑπὲρ ὑμῶν, ἢ κτὲ., Was Paul crucified for you? or were 
ye baptized into the name of Paul ? — addressed particularly to the Pauline 
party as a rebuke. Note the force of μή in a question, anticipating a 
negative answer: eis τὸ ὄνομα κτέ., into the name of Paul, i.e. with a 
recognition of him as your Lord and Saviour. Cf. τὸ ὄνομα, verse 2, note. 
“Crux et baptismus nos Christo asserit” (Bengel). 


Vv. 14-16. εὐχαριστῶ ὅτι Kré. (note the omission of τῷ θεῷ in Tisch. 
and W-H.), 7 give thanks that 7 baptized no one of you except Crispus and 
Gaius, lest some one may say (lit. 2x order that not any man may say) that you 
were baptized into my name. — ἐβάπτισα δὲ Kal τὸν Στεφανᾶ (Ist declens., 
cf. Κηφᾶ, above) οἶκον, And 7) baptized the household of Stéphdnas also. 
This is introduced as a correction, on second thought. Stephanas is 
mentioned again in ch. 16. 15, 17: οἶκον, household, includes both children 
and servants, cf. Acts 7. 10; also Acts 18. 8, where ¢he faith of the 
household is mentioned. — λουτόν, desides, Lat. ceterum. — οὐκ οἶδα εἰ, 
I know not whether, am not aware that, “expresses disbelief or doubt,” 
L. and Sc. The force of οἶδα, as distinguished from γιγνώσκω, 7. know, 
decide, judge, may generally, I think, be clearly seen. Cf. Phil. 1. 25, 
note on οἶδα. --- εἴ twa ἄλλον ἐβάπτισα, whether I baptized any other. 
Very many in Corinth were undoubtedly converted under Paul’s ministry 
there; and it would be a matter of much interest to know who officiated 
for him in the ordinance of baptism. 


V.17. In what follows (vv. 17-31) Paul justifies his course in devot- 
ing his entire strength to the preaching of the simple gospel. The line 
of argument does not seem to be directed specially against the parties 
above named, unless it be against those who professed to be of Apollos, 
who prided themselves perhaps on their worldly wisdom. — od yap ἀπέ- 
στειλέν (ἀπο-στέλλω) pe κτὲ., Lor Christ did not commission me (note 
the connection between ἀποστέλλω and ἀπόστολος) to baptize, but to preach 
the gospel. Meyer suggests that the ordinance of baptism, as it was some- 
thing outward and required no special mental endowments, may have 
been administered by the ὑπηρέται of the apostle, and refers to Acts 13. 5. 
We are not, however, by any means to infer that Paul disparaged baptism 
as the public profession of a death and burial to the former life of sin 
and a resurrection to a new life of union with Christ. Paul’s own ex- 
ample on reaching Damascus is noteworthy. After three days of fasting, 
even before he had eaten anything, he was baptized, and then “ having 
taken food received strength,” Acts 9. 9, 18, 19. — οὐκ ἐν σοφίᾳ λόγου 
(connect closely w. εὐαγγελίζεσθαι, and note the absolute neg. οὐκ), mot in 
wisdom of speech, — not in a cultivated refinement of language or a philo- 
sophical form of address. Recollect that copia and σοφός were often 


CHAPTER I. 14-21. 149 


used to signify philosophy and philosopher ; and these ideas, especially 
in Greece, would be naturally associated with them. — ἵνα μὴ κενωθῇ 
(κενόω, to make empty, fr. κενός, empty) κτὲ., lest the cross of Christ (“the 
great central point of his preaching, exhibiting man’s guilt and God’s 
love in their highest degrees and closest connection,” Alf.) de made empty, 
or void, of no significance and no effect. This might result then, as it 
does sometimes now, from philosophical speculation. ἵνα μή, 22 order 
that not, often rendered Zest, Lat. we. Note 6 σταυρὸς τοῦ Χριστοῦ in the 
emphatic position. In reading the English sentence the words, ¢he cross 
of Christ, should receive the emphasis. 


Vv. 18, 19. A confirmation of verse 17, that the cross of Christ would 
become void if philosophy should become the theme of discourse. — 
ὁ λόγος yap ὁ τοῦ σταυροῦ κτέ., For the word that of the cross (the story 
of the cross) is to those who are perishing foolishness. They prefer philo- 
sophical discourse, lectures on ethical culture. — τοῖς δὲ σωζομένοις κτέ., 
but to us who are being saved it is God’s power. The present participle in 
both clauses indicates that which is going on, progressing. Our salva- 
tion is now only begun, and will not be complete till we reach the end of 
our course. Cf. Rom. 13. 11, for now is our salvation nearer than when 
we believed. — δύναμις θεοῦ : cf. Rom. 1. 16. — γέγραπται γάρ (a confir- 
mation from the Old Test., Is. 29. 14, of the thought just expressed). — 
ἀπολῶ (ἀπ-ὀλλυμι) κτέ., For it has been written, [ will destroy the wisdom 
of the wise, and will set at naught, will reject (the LXX. reads κρύψω, zwiell 
cover up) the prudence of the prudent, or the intelligence of the intelligent : 
σύνεσις, comm. the faculty of quick comprehension: σοφία, wisdom, phi- 
losophy. See L. and Sc.; cf. Col. 1. 9, note. 


V.20. The prophecy just cited is fulfilled, —aot ... ποῦ... ποῦ, 
where ? where? where? The implied answer is, xowhere,—they have 
no longer any place. Cf. 15.55; Rom. 3. 27. σοφός, a wise man, a phi- 
losopher ; γραμματεύς, a scribe, man of letters; συνζητητής (Lex. cu(n- 
THTHS), a adispyter, a joint investigator ;— τοῦ αἰῶνος τούτου, of this age, 
this gon, connect with all three of the preceding substantives. — οὐχὶ 
(emphat. neg., anticipating an affirmative answer) ἐμώρανεν (μωραίνω, 
to. make foolish, to convict of folly; fr. μωρός, dull, stupid) ὃ θεὸς τὴν 
σοφίαν τοῦ κόσμου ; has not God made foolish, convicted of folly, the wis- 
dom, the philosophy, of the world? It had never revealed to a single soul 
—not to Socrates, not to Plato, not to Aristotle —the one thing most 
needful for the perishing, condemned sinner to know, how man may be 
righteous before God. On αἰών cf. Eph. 1. 21; on κότμος, Eph. 2. 2, 
notes. 

V. 21. ἐπειδὴ (both temporal and causal, when, after, Lat. post- 
quam, seeing that, because, Lat. quoniam) γὰρ ἐν τῇ σοφίᾳ τοῦ θεοῦ 
οὐκ ἔγνω (γιγνώσκω) κτὲ., For (supposing an affirmative answer to the 


150 NOTES ON FIRST CORINTHIANS. 


preceding question) seeing that in the wisdom of God the world (Jews 
and Gentiles) ¢hrough its wisdom knew not God (i.e. the world had 
failed by the use of its wisdom to know God), (then after this failure) 
God was well pleased, through the foolishness of that which was pro- 
claimed (namely, the story of the cross, verse 18), to save those who have 
faith. ἐν τῇ σοφίᾳ τοῦ θεοῦ, in the wisdom of God. All which is here 
affirmed —the failure of human wisdom and the triumphant success 
of the gospel — was brought about in God’s wisdom. οὐκ ἔγνω, knew 
not, failed to know, i.e. failed to gain that definite and clear knowledge 
which was indispensable to the salvation of the soul. διὰ τῆς μωρίας κτέ. 
Cf. verse 18. Have we not in this remarkable statement an epitome of 
the world’s religious history ? 


Vv. 22-24. ἐπειδή introduces the subordinate sentence; ἡμεῖς δέ, the 
principal sentence. This use of δέ (introducing a principal sentence 
after a subordinate one) occurs also in classic Greek; see L. and Sc. — 
kal... καί; parallel sentences. The first καί is not conveniently ren- 
dered. — ἐπειδὴ κτέ., Seeing that Jews demand signs (miraculous signs) 
and Greeks seek for wisdom, we on the other hand (δέ) proclaim Christ 
crucified. Ἰουδαῖοι... ."EAAnves, Fews... Greeks (= Jews... Gentiles) : 
not all of them; hence without the article. — Χριστὸν ἐσταυρωμένον 
(cravpdw), Christ crucified ;—not Christ as a worker of miracles, nor 
Christ as a philosopher, a teacher of new and most important truths ; 
but Christ as crucified, — Christ as dying on the cross for the sins of men. 
This was the one objective point to which Paul wished to direct the 
attention of Jews and Greeks alike, although it might be ὦ stumbling-block 
to Jews and foolishness to Greeks. Cf. ch. 2.2; Gal. 3. 1. — σκάνδαλον, 
μωρίαν, appos. w. Xp. ἐσταυρωμένον. In this view, as crucified, Christ 
was to Jews a stumbling-block, a scandal (cf. Gal. 5. 11); to Gentiles 
foolishness, silliness. We are not in danger of over-emphasizing σκάνδα- 
λον and μωρίαν. Are there not those, many in number, to whom the 
story of the cross is still a scandal or a silly absurdity ? — αὐτοῖς δὲ τοῖς 
κλητοῖς, κτὲ., but to the called themselves (in contrast with those just men- 
tioned), doth Fews and Greeks, (we proclaim) Christ, God’s power and God's 
wisdom; i.e. to the called themselves our preaching of Christ crucified 
brings the conviction that he is God’s power and God’s wisdom, both in 
union. The above const. of αὐτοῖς is in strict accordance with Greek 
usage. So Vulg, ἐφεὶς autem vocatis ; Meyer, den Berufenen thres Theils, 
fiir ihre Personen (cf. 2 Cor. 11.14; Heb. 9. 23). On τοῖς κλητοῖς see 
verse 2, note on κλητοῖς ἁγίοις. 


V. 25. ὅτι τὸ μωρὸν τοῦ θεοῦ Kré., Because (a confirmation) chat 
which is foolish on the part of God (to human view, i.e. his plan of salva- 
tion through Christ crucified) 7s wiser than man (in all their plans and 
speculations, which never saved a single soul), avd that which is weak on 


CMAP TICE ΕἸΣ 2539 Υ. ISI 


the part of God (as men view it, with reference still to the plan of salva- 
tion) zs stronger than men (since they never had the power to save a soul 
from death). 

V. 26. Βλέπετε yap κτέ., For (introduces a fuller explanation and 
confirmation in vv. 26-29 of the statement just made) behold your calling, 
brethren. βλέπετε, either indic. or imperat. in form, seems more natural 
and forcible as imperat. here. — τὴν κλῆσιν ὑμῶν, your calling ; i.e. 
your calling to share in the kingdom of God, and your position in the 
world. The word seems to have here this twofold reference. — ὅτι od 
πολλοὶ σοφοὶ Kré., (we may supply here either εἰσίν or ἐκλήθησαν ; the 
ellipsis of the former is more in accordance with Greek usage,) that not 
many are wise according to the flesh, not many mighty ( powerful, influen- 
tial), not many noble (of high rank). κατὰ σάρκω, according to the flesh, 
i.e. in worldly relations and to human view. 


Vv. 27-29. (No! not the wise, the influential, those of high rank,) 
ἀλλὰ τὰ μωρὰ... ἐξελέξατο Kré., but the foolish things of the world did 
God choose out (see Lex. Th. ἐκλέγω, Mid.), select for himself (τὰ μωρά, 
the things which are foolish, including, of course, the idea of persons). — 
ἵνα καταισχύνῃ τοὺς σοφούς, that he might put to shame the wise, the 
philosophers, by showing them the utter worthlessness of their wisdom. 
Note the emphatic repetition of ἐξελέξατο and of ἵνα καταισχύνῃ. --- 
τὰ ἀσθενῆ (adj. ἀσθενής, -és), the weak, feeble things ; τὰ ἰσχυρά, the things 
which are strong, mighty; τὰ ἀγενῆ. . . τὰ ἐξουθενημένα (ἐξ-ουθενέω, fr. 
οὐθέν = οὐδέν)... τὰ μὴ ὄντα, the things which are ignoble, the low-born, 
... the things which are set at naught, counted as nothing, ... the things 
that are not. Note the subjective neg. μή, the things which in the estt- 
mation of the world have no existence. Observe also the climax in these 
three clauses. — ἵνα... καταργήσῃ, that he might make completely 
(κατα-) dle (useless, unoccupied, ἀργός) the things that are. καταργέω: 
cf. Rom. 3. 3 and 31; 4.14; Gal. 3.17,—-a much stronger word than 


καταισχύνω. --- ὅπως μὴ καυχήσηται (καυχάομαι) πᾶσα σάρξ, Zo the end 
that no flesh may glory (lit. to the end that every flesh, i.e. every mortal man, 
may not glory, —a frequent Hebraism in N. Test.). — ἐνώπιον τοῦ θεοῦ, 


in the presence of God, face to face with God. 


Vv. 30, 31. Our true relation to God, and the only just ground of 
glorying. — ἐξ αὐτοῦ δὲ κτέ., But of him are ye in Christ Fesus. Note 
the emphatic words at the beginning and end of the sentence: of Aim, 
as the source, the author; zz Christ Fesus, the sphere, the vital element. 
— ὃς ἐγενήθη (a later Doric form for ἐγένετο) σοφία κτέ., who became 
wisdom tous from God, righteousness as well as sanctification, and redemp- 
tion. The two words δικαιοσύνη and ἁγιασμός, so closely related in 
meaning, are closely united grammatically by the conjs. τὲ καί. ἀπὸ θεοῦ 
connect logically w. ἐγενήθη, became... from God ( proceeding from God). 


152 NOTES ON FIRST CORINTHIANS. 


— ἵνα κτέ., 27: order that (it may come to pass) even as it has been written ; 
in order that this ancient exhortation may become a present and living 
reality. — ὃ καυχώμενος κτὲ., He who glories, in the Lord let him glory, — 
an abbreviated and free citation from the LXX., Jer. 9. 24. ἐν κυρίῳ 
refers here (as regularly in citations from the O. Test.) to God in the 
O. Test. sense. 


CuHap. II. Application of the last paragraph to Paul himself as 
a preacher in Corinth (Vv. 1-5). Yet he speaks wisdom among 
those who are perfect, a higher wisdom, apprehended only by the 
spiritual man (Vv. 6-16). 


V.1. Kays (-Ξ καὶ ἐγὼ) ἐλθὼν κτέ. 7. also (as becomes, according to 
the foregoing argument, every preacher of the gospel) zz coming to you, 
brethren, came, not with any superiority of speech (of eloguence) or of wis- 
dom | philosophy), in announcing to you the testimony of God. οὐ καθ᾽ ὑπερο- 
χήν, not according to, not after the manner of, superiority etc. τὸ μαρτύριον 
τοῦ θεοῦ, the testimony of God, i.e. the testimony in regard to God (objec- 
tive gen.), namely, what he has done in Christ for the salvation of men 
(cf. τὸ μαρτύριον τοῦ Xp-, 1-6). Note the punctuation of the sentence, 
connecting οὐ w. what follows. W-1H. prefer the reading μυστήριον, the 
mystery of God, that which he has revealed in Christ. 


V. 2. οὐ γὰρ ἔκρινα εἰδέναι τι ἐν ὑμῖν. What does οὐ qualify? In any 
ordinary Greek sentence, either classic or N. Test. Greek, the answer 
would be without hesitation: od qualifies ἔκρινα, and cannot from its po- 
sition (also from the fact that it is οὐ instead of μή) qualify εἰδέναι, or be 
joined with τὶ. What, then, making od qualify ἔκρινα, does the sentence 
mean? How shall we render it to make anysense? Simply enough: 
for I did not decide, i.e. it was not my determination, 7 was not of a mind, 
to know anything among you. —é& ph... ἐσταυρωμένον, except Fesus Christ 
and him (as) crucified (and that too as crucified, though this presentation 
might be offensive to the taste of many among you). With a slight 
change of form in the sentence, we may present the idea thus: I had no 
other thought and determination in coming among you than to preach 
Christ, and that, too, the crucified Christ. Cf. 1. 23 ff. So the const. 
is understood by Alf., Meyer, Godet, Ell., et al. “ For I did not resolve 
to know anything among you, except’’ etc. Alf. ‘Denn ich beschloss 
nicht (nahm nicht die Aufgabe mir vor), etwas ausser Jesu Christo, und 
zwar dem Gekreuzigten, unter euch zu wissen.” Meyer. ‘Non enim 
judicavi me scire aliquid inter vos” etc. Vulg. ‘Non enim judicavi ” 
etc. Beng. “Denn nicht nahm ich mir vor etwas zu wissen.” De 
Wette. We may also bear in mind the principle of meiosis, by which a 
weaker form of expression, or a negation, often suggests something much 


CHAPTER II. 1-7. 153 


stronger, or even a positive affirmation. So here, 7 did not decide to know, 
suggests and warrants the usual English rendering, 7 determined not to 
know etc. Cf. οὔ φημι, 7 do not affirm, 7 deny. Verse 14, ov δέχεται, 
does not receive, i. 6. rejects. 

V. 3. “Describes the preacher, as the former verse did his theme.” 
Bengel. — kay ἐν... καὶ ἐν... καὶ ἐν... ἐγενόμην, ard 7 was (lit. 7 
became) in weakness and in fear and in much trembling (in view appar- 
ently of the weighty responsibility resting upon him). A remarkable 
statement as coming from the great apostle to the Gentiles. ἐν and the 
dat. with a verb of motion implies not only the coming into a state, but 
the continuance in it. Note the repetition of ἐν, making each noun more 
distinct. —mpos ὑμᾶς, 27 relation to you, or with you (cf. πρός w. acc., Rom. 
5.1; Johni.1). Whether there is any reference here to physical infir- 
mity is doubtful. ἐγενόμην is not, I think, used in the sense of ἦλθον, 
verse I. 

Vv. 4,5. καὶ ὁ λόγος μου κτέ. And my word (includes the two ideas 
of ratio and oratio, argument and delivery) avd my proclamation (lit. the 
thing proclaimed) (were) not in persuasive words of wisdom (of philosophy). 
— GAN’ ἐν ἀποδείξει πνεύματος καὶ δυνάμεως. The gen. may be taken as 
objective, 2 demonstration of etc.; 1. 6. i pointing to, in demonstrating 
the presence of etc.; or as subjective, 7x demonstration belonging to and 
springing from the Spirit and power (of God). The latter seems best 
suited to the connection. —tva q πίστις ὑμῶν Kré., 271 order that your faith 
may not be in (as the vital element) men’s wisdom, but in God’s power. 
Who can estimate the difference! ἵνα xré. indicates the divine purpose, 
in which that of Paul was wholly absorbed, and is closely connected with 
the thought of verse 4. 

V.6. Σοφίαν δὲ λαλοῦμεν ἐν τοῖς τελείους, And yet we (Paul and the 
other apostles) speak wisdom among those who are perfect (or full-grown). 
δέ serves both as a connective and as adversative. Its force is similar 
to that of our frequent expression, avd yet. Note that λαλέω is always in 
the N. T. used in a dignified sense ; never in the sense, ¢o chatter, to prat- 
tle. τέλειοι, full-grown, complete; in oppos. to νήπιοι (ch. 3. 1. Cf. Eph. 
4. 13, note). — σοφίαν δὲ οὐ κτέ., but a wisdom not of this world nor of the 
rulers of this world (this gon) who are coming to naught. The leading 
truths of Christianity contain a wisdom which will make all mere human 
authority and philosophy zd/e and wseless (ἀργός). Note the pres. particip., 
indicating something already begun and in progress. 

V. 7. ἀλλὰ (antithetical to οὐ... οὐδὲ κτέ.) λαλοῦμεν κτέ. (a wisdom 
not of this world etc.), but we speak God’s wisdom. —év μυστηρίῳ τὴν 
ἀποκεκρυμμένην (ἀποκρύπτω), 272 a mystery the (wisdom) which has been 
concealed, or hidden. The word mystery does not, as it is now often 
understood, signify something inexplicable or above human intelligence, 


154 NOTES ON FIRST CORINTHIANS. 


but rather something which has been kept secret and not hitherto re- 
vealed. We speak God’s wisdom in a mystery, i. 6. in the sphere of a 
mystery; “as handling, or dealing with,a mystery.” Alf. Though the 
clause is to be connected closely with λαλοῦμεν, yet it should not be dis- 
connected in thought with what directly precedes and follows it. For the 
use of this word, cf. Eph. 3. 4; Col. 1. 27; Rom. 16. 25. — ἣν προώρισεν 
(προ-ορίζω, ὅρος, a boundary, Lat. terminus) 6 θεὸς κτέ., which (wisdom, in- 
cluding the idea of the divine plan and purpose in our redemption) God 
predetermined ages ago (lit. before the ages, or eons) with a view to, or for, 
our glory (eis w. the acc., directing the thought into). 


V.8. ἣν. .. ἔγνωκεν (pf. of γιγνώσκω), which (wisdom) 710 one of the 
rulers of this world (this age or gon) has known. The rulers, i.e. the fore- 
most men; much less the common people. — εἰ yap ἔγνωσαν (2 aor. act.), 
οὐκ ἂν. .. ἐσταύρωσαν (1 aor. act. cravpdw), for (proof of the foregoing) 
if they had known it, they would not have crucified (would not have put to 
death, and that too an ignominious and most painful death) the Lord of 
glory. How little did Annas and Caiaphas, Pilate and Herod, under- 
stand the wisdom of God, shrewd as they may have been and doubtless 
were in the wisdom of the world! How little did they understand what 
they were about! Cf. Luke 23. 34; Acts 3. 17. 

V.9. ἀλλὰ καθὼς γέγραπται ἃ ὀφθαλμὸς οὐκ εἶδεν κτέ., but even as it 
has been written; what things eye saw not and ear heard not and (what) 
entered not on a human heart, what God prepared for those who love him. 
There is much doubt respecting the grammatical construction. Perhaps the 
simplest is to bear in mind λαλοῦμεν above. We should then with the cita- 
tion connect in thought, ¢hese are the things which we speak. But whence 
the citation? On this point there has been much discussion. The opin- 
ions of scholars seem to be about equally divided between the two sup- 
positions that it is taken from a lost apocryphal book, and that it is a 
free citation from Is. 64. 4, and 65. 17. Alford very properly remarks, 
“Such minglings together of clauses from various parts are not unexam- 
pled with the Ap., especially when, as here, he is not citing as authority, 
but merely ¢//ustrating his argument by O. T. expressions.” This point is 
well taken. The distinction would certainly be recognized in any modern 
argument. But let us not, in this inquiry respecting the origin of the 
citation, lose sight of the sublime truth contained in the words. How 
inspiring to our hopes! 

V. το. ἡμῖν (emphat. posit.) δὲ ἀπεκάλυψεν (ἀπο-καλύπτω) κτὲέ. But to 
ws (i. 6. Paul and the other apostles; cf. verse 6, note) God revealed them 
through the (or his) Spirit. δέ antithetical to the statement, what eye did 
not see etc.; buttousetc. ἀποκαλύπτω, to uncover, to disclose, reveal. Cf. 
ἀποκάλυψις, apocalypse, revelation. διά, through; the Holy Spirit viewed 
here as the medium of communication. Cf. Eph. 1. 17, note; 3. 3 and 5, 


CHAPTER II. 8-13. 155 


note. — τὸ yap (a confirmation of the statement that the revelation was 
made through the Spirit) πνεῦμα πάντα ἐραυνᾷ (ἐραυνάω, Alexandrine 
form of ἐρευνάω) κτέ. For the Spirit searches (explores) all things, even the 
depths of God. βάθη, fr. βάθος, subst., cf. Rom. 11. 33 ; not fr. βαθύς, adj., 
which would be τὰ βαθέα. Cf. Apoc. 2. 24. 

V.11. τίς yap (a confirmation of the statement just made) ol8ev κτέ. 
For who of men knows (ts cognizant of) the things of the man (the human 
being) except the spirit of the man which is in him? τοῦ ἀνθρώπου, of the 
man, i.e. of some definite, individual man. How often we are at a loss, 
in spite of smooth words, as to the actual thoughts, plans, purposes, deep 
within the individual man. —obtws kal... ἔγνωκεν κτέ. So the things of 
God also no one has known (definitely), except the Spirit of God. οὐδείς, 
no one etc. This is not to be taken as exclusive of the Son; but of all 
created intelligences. For a statement of the unity in knowledge of 
the Father and the Son, see Luke Io. 22. 

V.12. ἡμεῖς δὲ κτέ. But we (same as ἡμῖν δὲ, verse 10) received not the 
spirit of the world (i. e. of the men of this unbelieving world, perhaps with 
a reference to the ἄρχοντες τοῦ αἰῶνος τούτου, vv. 6-8). Is the word 
“spirit”? here to be understood of an actual person? Most expositors 
understand it in the abstract sense; but Meyer, Alf., Kling, et al. con- 
sider it to mean the same as “the god of this world,” 2 Cor. 4. 4; τοῦ 
διαβόλου, Eph. 6. 11. This view, however, is not taken by Ell. and 
Godet. It is certainly very doubtful whether the writer had this in 
mind. ---ὀἀλλὰ τὸ πνεῦμα TO ἐκ τοῦ θεοῦ, but the Spirit which is from (lit. 
out from) God: aus Gott ist (ausgegangen ist auf die Glaubigen). Meyer. 
— va εἰδῶμεν (subjunc. of οἶδα)... χαρισθέντα (χαρίζω) ἡμῖν, that we 
may know the things graciously given to us of God ; namely, ἃ ἡτοίμασεν ὃ 
θεὸς τοῖς ἀγαπῶσιν αὐτόν (verse 9); the things of which we have now only 
the earnest. 

V. 13. ἃ kat λαλοῦμεν Kré., which things (τὰ... χαρισθέντα ἡμῖν) 
we speak also (we not only know them, but speak them), zot zx 
words taught by human wisdom. Note the full force of διδακτός, caught, 
capable of being taught. Also the full meaning of λόγος, a word, argument, 
discourse. Latin, ratio et oratio. Akin to λέγω. See Lex., λόγος and 
λέγω. We may render the clause thus: xot in words which human wis- 
dom teaches or can teach. — ἀλλ᾽ ἐν διδακτοῖς πνεύματος, but 271 (words) 
taught by the Spirit. The gen. in each clause is closely connected w. the 
verb. adj. Cf. Winer, § 30. 4. --- πνευματικοῖς πνευματικὰ συνκρίνοντες 
(συνκρίνω, Att. συγκρίνω), combining, comparing, spiritual things with spir- 
itual ; or examining, discerning spiritual things side by side (ovv-) with 
spiritual. This principle would be violated by seeking to communicate 
spiritual truths in words as they are taught by human wisdom. Let the 
student take some of the leading words of the N. T., as πίστις, χάρις, 


156 NOTES ON FIRST CORINTHIANS. 


(wh, φῶς, σωτηρία, δικαιοσύνη, ἁμαρτία, θάνατος, and many others, and com- 
pare their spiritual meaning, as used in the N. T., with their classical 
meaning as found in philosophical writings. I think he will be struck 
with the force and propriety of the principle here announced by the 
apostle. 

Among the various interpretations of this clause, the above is generally 
preferred. Many, however, from Chrys. down to the present, understand 
πνευματικοῖς as masc., and συνκρίνοντες as meaning zvzlerpreting, explain- 
ing ; thus, interpreting, or explaining, spiritual truths to spiritual persons. 
This view is adopted by Alf. (later editions), Stanley, Godet, et al.; but 
not by Edwards or Ell. See Lex. Th., συγκρίνω. 


V.14. Ψψυχικὸς δὲ ἄνθρωπος κτέ. but an unconverted (or unregenerate) 
man does not receive the things of the Spirit of God. ψυχικός is rendered 
natural, unspiritual, psychical, animal (Alf.). I think, however, the idea 
is conveyed clearly and correctly here, in connection w. ἄνθρωπος, by 
either of the common words unconverted or unregencrate. ψυχικός is the 
opposite of πνευματικός, and means one whose higher nature, the πνεῦμα, 
has not been pervaded and enlightened by the Holy Spirit. It is not 
essentially different from σαρκικός, 3. 1. — οὐ δέχεται, does not receive ; 1. 6. 
rejects. —wwpla γὰρ. . . ἐστίν, for (the logical reason why he rejects 
them) fo him they are foolishness. Cf. τ. 18. --- καὶ οὐ δύναται γνῶναι 
(γιγνώσκω), and he is not able (so long as he remains Wuxueds) to know 
(them). He is not ina suitable condition to recognize them. — ὅτι (in- 
troduces the cause of his not receiving and of his inability) πνευματικώς 
ἀνακρίνεται, because they are spiritually (i. e. by the spirit enlightened and 
pervaded by the Holy Spirit) judged, or examined. Such a person has 
not the requisite faculties in operation, by which he can judge of the 
things of the Spirit of God. Does not this explain the phenomenon, so 
often witnessed now, of the apparent blindness to the truths and claims 
of the gospel in so many persons who are otherwise, on all other sub- 
jects, remarkably intelligent ? 

V.15. 6 ϑὲ πνευματικὸς dvaxplve πάντα, But the spiritual man (the 
regenerate man, whose πνεῦμα is pervaded by the Holy Spirit) zudges, 
or examines, all things, i.e. all spiritual things, τὰ τοῦ πνεύματος τοῦ θεοῦ, 
or perhaps in a wider sense, as some understand it, “everything which 
presents itself to his judgment.” Meyer. — αὐτὸς δὲ... dvaxptverat, 
bul he himself is judged, examined (and properly understood) 4y 20 one, 
i. e. by no one who is not πνευματικός, enlightened by the Holy Spirit. He 
stands in his real, inner, character immeasurably above the ψυχικὸς ἄνθρω- 
πος, the unregenerate man. The motives of his life are an enigma, be- 
yond any possible solution. This is as fully true now as ever. To the 
mere worldling the career of such a man as Carey or Judson is a stupen- 
dous folly, and utterly incomprehensible. 


CHARTERS ΤΙ 1.:: 111 3. 157 


V. 16. A confirmation of the last half of verse 15. No unregenerate 
man understands the mind of the Lord. We who are spiritual (πνευματι- 
κοί) possess this mind, —the mind of Christ. Therefore, no unregen- 
erate man understands the mind which we possess. τίς γὰρ ἔγνω νοῦν 
κυρίου, ὃς συμβιβάσει (συμβιβάζω) αὐτόν; (The idea is put in the form of a 
citation from the O. T.). For who has known the mind of the Lord (has so 
far understood his mind) that he will instruct him ? The ready and spon- 
taneous answer is, 220 man. Note the relat. ὅς, so that he. See Lex. Th. 
8s, 7. The citation is from Is. 40. 13, nearly in the words of the LXX. 
νοῦν, the mind, thoughts, plans. συμβιβάσει, will instruct, teach ; so used 
in the LX X.; a usage purely biblical. Lex. Th. — ἡμεῖς δὲ νοῦν Xp- ἔχο- 
μεν, but we (emphat.) ave the mind of Christ ; and thus are raised above 
the ordinary human judgment; are able to examine and judge all spirit- 
ual things. 


CHap. III. Application of the preceding principles to the 
church in Corinth (vv. 1-4). The mutual relations, the work, and 
the reward of each one who had preached the gospel among them 
(vv. 5-15). A solemn warning to the church (vv. 16-23). 


V. τ. Κἀγώ (= καὶ ἐγώ), And (in accordance with what I have just 
said) Z, etc. In coming among you I did not find you capable of receiv- 
ing and understanding the τὰ τοῦ πνεύματος τοῦ θεοῦ. Note again the 
kindly address, ἀδελφοί. --- οὐκ ἠδυνήθην (δύναμαι, w. double augment) 
λαλῆσαι Kré., was not able to speak to you as to persons who were spiritual 
(who were enlightened by the Holy Spirit). — ἀλλ’ ὡς σαρκίνοις κτέ,, 
but (I was only able to speak to you) as to persons who were carnal, as to 
babes in Christ. σάρκινος, made of flesh, fleshly, carnal (cf. 2 Cor. 3. 3) 3 
σαρκικός, pertaining to the flesh, sensual, carnal, (L. and Sc. regard them 
as nearly synonymous; cf. Thayer.) Note the important word ὧς, as, as if, 
He does not say they were actually in the fullest sense carza/. He could 
hardly in that case address them as ἀδελφοί. ὡς often denotes that 
which is merely apparent; cf. 4. 1, 9, as 27 to persons who were carnal, as 
if to babes in Christ, i.e. to those who had acquired no spiritual maturity. 
Though they were as babes, he recognizes the fact that they were 
in Christ; and this clause corrects any possible misunderstanding of 
ὡς oapkivots. 


Vv. 2, 3. Carrying out the figure of babes, he says, yada... ἐπότισα 
(ποτίζω), οὐ βρῶμα, 7 gave you milk to drink, (1 did) ot (give you) some- 
thing to be eaten, solid food. The word meat, as now usually understood, 
means flesh of some kind, and hence is not a good rendering of βρῶμα. 
Note the zeugma in this sentence: ἐπότισα, 7 gave to drink, governs both 
nouns, but is suited in meaning only to γάλα. Winer, ὃ 66. 2, 6. — 
οὔπω yap ἐδύνασθε, for ye were not yet able (to bear solid food, sc. 


158 NOTES ON FIRST CORINTHIANS. 


βρῶμα ἐσθίειν; or ἐδύνασθε may be taken absolutely, ye were not yet 
strong). — GAN οὐδὲ ἔτι viv δύνασθε, but “711 (ἔτι) mot even (οὐδέ) now 
are ye able (to bear it). — ἔτι γὰρ σαρκικοί ἐστε, for ye are still carnal, — 
influenced by desires and appetites belonging to the flesh. Cf. Rom. 7.14, 
note. — ὅπου yap ... ἔρις, οὐχὶ κτέ., or where (there 15) among you 
jealousy and strife, are you not carnal εἰς. ἢ ὅπου is a frequent word in 
N. Test. Greek, and has in every other passage the signification where, 
in what place; many, however, understand it here as causal, whereas, 
Lat. guando. But is it necessary to depart from the ordinary meaning 
here? Ithink not. The apostle says, where there is etc., there is proof 
that you ave still carnal. The jealousy and strife were not universal, but 
only local; existing perhaps in many places and relations, still not per- 
vading their entire organization and life. The sentence is equally logical 
if we adhere thus to the ordinary meaning of ὅπου. So Alf., “ ὅπου, not 
= ἐπεί, but putting the assumption in a Joca/ form.”? — κατὰ ἄνθρωπον, 
after the manner of a human being (cf. Rom. 3. 5), — as an unregenerate 
man ; essentially the same idea as κατὰ σάρκα, Rom. 8.4. “Τί was natural 
for the Jews to see in man (D8), ¢he earthly, an implication of what 
was defective, imperfect; indeed, the exact antithesis to God and what- 
ever was godlike.” Kling. 


Vv. 4, 5. ὅταν yap λέγῃ τις κτέ., For when any one says, 7 am of 
Paul, and another (says), 7) (am) of Apollos, are ye not men? Cf. note on 
ἄνθρωπον, verse 3. Observe ὅπου γάρ... ὅταν γάρ, For where... or 
when: ἐγὼ mév,... ἐγώ (without the δέ, correl. w. μέν) : ἕτερος δέ, 
and another, not correl. w. ἐγὼ μέν. Only two parties are here named, 
—that of Paul and that of Apollos,— as these were no doubt the most 
influential and the most prominent in the mind of Paul; besides, they 
are mentioned as “a sample of the sectarian spirit prevalent.” Alf. — 
τί οὖν ἐστὶν κτέ., What then (a question suggested by the existing party 
spirit) zs Apollos? and what is Paul? The reading ti; what? st. τίς ; 
who? directs attention more pointedly to their humble position and char- 
acter. The answer is direct and distinct. — διάκονοι δι᾽ ὧν κτέ., Servants 
(nothing more) through whom (as the instrument or means, διά, --- not as 
the source or origin) ye came to have faith. Tf we can retain the radical 
connection between πίστις and πιστεύω, and if the force of the aor., 
denoting entrance into a state or condition (Good., § 200, Note 5, (b), 
H-A. 841), can be represented in English, it will be more exact and true 
to the original. διάκονοι is not well rendered here by the word mzvisters, 
as this word has now acquired a technical sense much more limited than 
διάκονοι, servants. — καὶ ἑκάστῳ (emphat. posit.) ὡς ὃ κύριος ἔδωκεν, 
even as the Lord gave (this faith) to each one. Cf. Rom. 12. 3. Expositors 
differ on the question whether 6 κύριος here means God (6 θεός, cf. 
Rom. 12. 3) or the Lord Jesus Christ; nor is it at all important to settle 


CHAPTER III. 4-10. 159 


‘this question. The statement of Paul is simply this, that their faith was 
not of human, but of divine origin. 

Vv. 6,7. The true position and work of Paul and Apollos shown by a 
familiar illustration. — ἐγὼ ἐφύτευσα (φυτεύω), . . . ηὔξανεν (αὐξάνω), 
7 planted (Paul was the first to preach the gospel in Corinth; he was 
followed by Apollos), Apollos watered, but God caused the (continued) 
growth. Note the force of the impf. in the last clause, and of the aor. in 
the two preceding: ἐπότισεν here in a secondary sense; the primary 
meaning in verse 2. What was planted and watered and made to grow 
is plain from the connection, — the faith of the church, δ ὧν ἐπιστεύ- 
gate, verse 5. — ὥστε (here followed by the indic. to denote the actual 
result) οὔτε ὁ φυτεύων ἔστιν τι κτὲ., And so neither he who plants ts any- 
thing (alone and independently), zor he who waters, but he who causes 
the growth, God (is everything, sc. τὰ πάντα ἐστίν, suggested logically by 
theconnection. Cf. ch. 7. 19; 15.28; Col, 3. En). 

Vv. 8, 9. ὃ φυτεύων δὲ Kal ὁ ποτίζων ἕν εἰσιν, Mow he who plants 
and he who waters are one (neut. one thing). Although neither is anything 
alone and disunited (verse 7), yet together and united they are one in 
service, one in heart; and this is all opposed to the divisions and factions 
now existing among you. — ἕκαστος δὲ. . . λήμψεται (Att. λήψεται, 
fr. λαμβάνω) Kxré., but cach (laborer in the one great work) shall receive 
his own reward according to his own toil. (Note the emphatic repetition 
of tov.) United in work, and nothing if not united; yet each shall 
receive his own individual reward, according to his own toil. How im- 
portant and encouraging to Christian laborers, in whatever field, for all 
time, this great principle! — θεοῦ yap ἐσμεν συνεργοί, For we (those who 
have preached the gospel among you) are God’s fellow-workers. This 
may mean fellow-workers of God, belonging to him, under him (so Bengel, 
Flatt, Olsh., et al.) ; or /ellow-workers with God (so Alf., Meyer, Kling, 
Edwards, Ell., Godet, and the majority). Cf. for this latter const. 
Rom. 16. 3, 9, 21; Philem. 24; and many other passages where συνεργός 
occurs. This clause, introduced by γάρ, is usually understood as giving 
a reason for the oneness of all Christian workers. May it not also sug- 
gest a reason, and a very good one, why each will receive his own re- 
ward ὃ — θεοῦ γεώργιον, θεοῦ οἰκοδομή ἐστε, ye (note the change of 
person) ave God’s tilled field (γεώργιον, fr. yéa, γῆ, earth, land, and 
ἔργον, work,—the two compounded, a farm, a tilled field; the word 
husbandry in this sense is little used now, and would not be generally 
understood aright), God’s building. On this tilled field and this building 
God’s fellow-laborers are employed. Under these two distinct meta- 
phors the church in Corinth is presented. 

V. το. The first metaphor, in verse 9 (γεώργιον), is the basis of the 
thought in vv. 6-8. The thought in the second metaphor (οἰκοδομή) is 


160 NOTES ON FIRST CORINTHIANS. 


now taken up and carried through verse 15. — Kara τὴν χάριν. .. 
δοθεῖσάν μοι, According to God’s grace which was given tome. Note the 
prominence of this thought. — ὡς σοφὸς ἀρχιτέκτων κτέ., as a wise 
master-builder, a skilful architect, 7 laid ( placed ) a foundation. What this 
foundation was appears in verse 11. Cf. ch. 2. 1, 2. — ἄλλος δὲ ἔποικο- 
Sopet, and another (indefinite, any one who comes after me) Jduz/ds 
upon (it). — ἕκαστος δὲ βλεπέτω πῶς κτέ., but let each one give heed, 
look, how (i.e. in what manner and with what sort of material) he duz/ds 
upon (zt). 

V. τι. θεμέλιον (masc.) yap ἄλλον... θεῖναι (τίθημι), For (intro- 
duces the reason for the exhortation, et each one give heed etc.) another 
foundation no one is able to lay (yet he may build upon it something 
worthless, verse 12). — παρὰ τὸν κείμενον, except (Leside, differing from ; 
see Lex. Th. παρά, III. 2) that which is laid (κεῖμαι, as pass. of τέθημι, 
L. and Sc.). — ὅς ἐστιν ᾿Ιησοῦς Χριστός, which ( foundation) is Fesus 
Christ. Observe he does not say simply which is the Christ, the Messiah, 
but Yesus Christ, i.e. the Messiah, who had already appeared in the 
person of Jesus Christ. 

V. 12. εἰ δέ τις ἐποικοδομεῖ κτέ., But if any one builds upon the foun- 
dation (the one, only foundation, different materials) gold, silver, costly 
stones, (all of these are precious materials, or) wood, hay, stubble, (cheap 
or altogether worthless and inflammable materials.) We may suppose a 
Christian church resting on the true foundation, Jesus Christ; and on 
this foundation precious materials, the true and genuine doctrines of 
Christianity, exemplified in actual Christian living; or, on the other 
hand, worthless materials, unsound doctrines, and questionable, or worse 
than questionable living. All of these things may be witnessed now as 
fully as they were witnessed in the Corinthian church, or in other 
churches, in the days of the apostles. The figurative language is certainly 
intelligible and very striking. 

V. 13. ἑκάστου τὸ ἔργον φανερὸν γενήσεται (the apodosis of the sen- 
tence, following the protasis in verse 12), each man’s work (the work of 
cach) will become manifest, open to sight (φαίνομαι). ---- ἣ yap (introduces 
the confirmation of the preceding) ἡμέρα δηλώσει, for the day will make 
zt (the work of each man) Alain, clear. % ἡμέρα has been understood 
and explained in a variety of ways. Most expositors now understand it 
to mean the great day,-the final day (cf. 2 Pet. 3. 12). It may be said 
that the final day was too far distant to make plain the work of that day. 
But is this true? Will not the final day make plain the work of each 
one from the beginning to the end of time? Rey. 20. 11-15. —8tu ἐν 
πυρὶ ἀποκαλύπτεται, because it (the day) 7s revealed (pres. tense to denote 
the certainty of the future event) zz fire (the element in which the day 
will be revealed. Cf. 2 Thess. 1.8). Some understand τὸ ἔργον as the 


CHAPTER III. 11-17. 161 


subj. of ἀποκαλύπτεται; but that seems less natural. καὶ ἑκάστου Td 
ἔργον . . . δοκιμάσει (δοκιμάζω), azd each man’s work, of what sort it zs, 
the fire itself will test, try, prove. τὸ ἔργον is thus viewed as the obj. of 
δοκιμάσει, and αὐτό as intensive w. πῦρ; or, τὸ ἔργον may be the subj. of 
ἐστίν, and αὐτό the obj. of δοκ-. The sense remains the same. 


Vv. 14,15. εἴ τινος τὸ ἔργον μενεῖ κτέ. Lf the work of any man, which 
he has built upon (the foundation), shall remain (not consumed by the fire), 
he will receive a reward (for his labor).—et τινος. . . κατα-καήσεται 
(κατα- καίω), ζημιωθήσεταν (ζημιόω). Lf the work of any one shall be 
burned down (κατα- intens. shall be completely burned), he will be made to 
suffer loss. —abros δὲ σωθήσεται, οὕτως δὲ ὡς διὰ πυρός, but he himself 
(he in his own person) zw/7// de saved (will attain the salvation through 
Christ, since he is on the true foundation. Cf. vv. 10, 11), yet so as 
through fire. The full meaning of the emphatic word οὕτως is not well 
presented in these English words. The punctuation of Alf., dzt so, as 
through fire, makes the thought clearer. For οὕτως, ὧς, usually viewed 
as correlative, cf. ch. 4.1; 9. 26; Eph. 5. 33. In each of these instances, 
however, a verb is expressed w. οὕτως, thus making its force much 
plainer. Here, the meaning seems to be, yet thus, i.e. in securing this 
salvation (he will be) as 27 (rushing) through a fire. Vulg. sic tamen quast 
perignem. Luther, so doch, als durchs Feuer. Meyer, so jedoch wie durch 
Feuer hindurch. The figure is that of a builder. He has a good founda- 
tion, and is engaged in erecting a worthless superstructure, which takes 
fire. He barely escapes with his life, and that by rushing through the 
fire. This figure applies specially to the various religious teachers in 
the Corinthian church. This passage has been used in confirmation of 
the doctrine of purgatorial fire. Few of us will find this doctrine here. 
It overlooks the force of ὧς, as if, as it were. The apostle does not say 
he will be saved by fire, or through fire ; but, as if through (i. 6. rushing 
through) a fire. 

Vv. 16,17. A new thought, introduced under a new figure. — Οὐκ 
οἴδατε, Do ye not know, are ye not aware. This direct, personal address 
is frequent in this epistle ; elsewhere in the epistles of Paul, only twice, 
Rom. 6. 16; 11. 2. ---ὅτι ναὸς θεοῦ ἐστὲ κτέ., that ye are a temple of God 
and (that) the Spirit of God dwells in you? Alf., Meyer, Stanley, ΕἸ]., et 
al. render, the temple of God, with reference to the Jewish conception of 
one temple. Either rendering is grammatical, and the difference in 
thought does not seem to me important. Perhaps it would be still 
better to translate ναὸς θεοῦ, Goa’s temple. This thought must have been 
most solemn and striking to the Corinthians. Is it any less true of 
Christians now ὃ --- εἴ τις τὸν (article expressed here) ναὸν... φθείρει, 
φθερεῖ (fut.) τοῦτον 6 θεός. (Note the striking χιασμός, diagonal arrange- 
ment, of this period.) JZfany man destroys (in any way damages or mars) 

3 


162 NOTES ON FIRST CORINTHIANS. 


the temple of God, this man will God destroy. (We cannot well in English 
preserve the χιασμός of the Greek.) This sentence is thought to express 
a well-known fact respecting the temple at Jerusalem; but the spiritual 
application of it is made apparent in what follows. —6 γὰρ vats... 
ἅγιός ἐστιν, οἵτινές ἐστε ὑμεῖς, for (reason for the last statement) the tem- 
ple of God ts holy (being the dwelling-place of God), of which character 
(i. εἰ ἅγιοι) ave ye. So Alf., Ell., Meyer, Kling, Hofmann, De Wette, 
Godet, et al. Many others make οἵτινες refer to ναός, which (temple) are 
ye. The plur. οἵτινες agrees w. the following ὑμεῖς. Winer, p. 166. 


Vv. 18-20. A warning to those who laid some claim to superior wis- 
ἄοιῃη. --- Μηδεὶς. . . ἐξαπατάτω, Let no one deceive (pres. imperat. con- 
tinue to deceive) himself. This is something by no means difficult or 
uncommon; and not less unfortunate than to deceive others. —e τις 
δοκεῖ σοφὸς εἶναι κτέ., Lf any man seems (either to others or to himself. 
The latter suits the connection best) fo be wise among you in this ( pass- 
ing) world (or, in this passing age, this eon), let him become a fool (let him 
renounce all his pretensions to worldly wisdom, and consent to become a 
fool in the eyes of the world), 27 order that he may become wise (truly wise, 
in that wisdom which is divine). Cf. Col. 2. 2, 3; also John 9. 39. --- ἢ 
γὰρ σοφία τοῦ κόσμου τούτου xré., Hor (confirmatory and explanatory) 
the wisdom of this world (in the present order of things) zs foolishness with 
God. And this last statement is confirmed by a quotation from the O. T., 
Job 5. 13, containing only part of a period: ὃ δρασσόμενος (δράσσομαι) 
κτὲ., He that takes (seizes, grasps) the wise in their own craftiness (unscru- 
pulous conduct, knavery united with cunning). The expression implies 
man’s weakness and folly in the sight of God. The warning here re- 
minds one of a prominent feature in the teaching of Socrates and of 
Lord Bacon, embodied in the words “the conceit of wisdom without the 
reality.” Note the distinction above made between 6 κόσμος, the world 
with respect to the existing order of things, and ὁ αἰών, the world as 
something passing away. —kal πάλιν. Another citation from the O. 
Test., Ps. 94. 11, in the exact words of the LXX., except that σοφῶν is 
substituted for ἀνθρώπων (Heb. DIS); thus, without changing the leading 
thought, making it more pointed and expressive in this connection. — κύ- 
ριος γινώσκει κτὲέ. Zhe Lord (Jehovah) knows (definitely, positively) 
the reasonings (of men, even) of ¢he wise, that they (the reasonings) ave 
empty (having nothing in them. See Lex. μάταιος). 


Vv. 21, 23. ὥστε (here followed by a finite mood) μηδεὶς καυχάσθω 
(xavxdoua) ἐν av0-, wherefore let no one glory in men (as the sphere of 
glorying), the opposite of ἐν κυρίῳ, I. 31. Paul has in mind particularly 
the different parties in the church, which gloried in their favorite preach- 
ers and teachers. —mdvta (emphatic posit.) γὰρ ὑμῶν ἐστίν, For all 
things are yours. ‘“‘ For such boasting is a degradation to those who are 


CHAPTERS III. 18—IV. 1. 163 


heirs of all things, and for whom all, whether ministers or events or the 
world itself, ave working together.” Alf. Verse 22 specifies some of 
the things suggested by πάντα. Note that after saying Paul, Apollos, 
Cephas, he does not add εἴτε Χριστός, but introduces quite a different 
category, and then repeats πάντα ὑμῶν. Note the punctuation of Tisch., 
making three distinct classes in the entire category: whether Paul or 
Apollos or Cephas, or the world or life or death, or things present or things 
future, persons, circumstances, times. In what sense can it be said that 
all these things belong to the Christian? I think the answer is, that 
they all work together for his good. Cf. Rom. 8. 28, --- ἐνεστῶτα, ἐν- 
iornu:; perf. act. particip. év-eornkws, or ἐν-εστώς, -ὥσα, -ds; neut. pl. 
ἐν-εστῶτα, pres. in meaning. — ὑμεῖς δὲ Χριστοῦ, Χριστὸς δὲ θεοῦ, but ye 
are Christ's and Christ is God’s. —8é, but. So Alf., Ell., Poor, Meyer, 
and Luther ader ; and, R. V. “The idea of the subordination of Christ 
under God is necessarily involved in the strict monotheism of the N. 
Test. and in the relation of Christ as Son to the Father.” Meyer. Cf. 
ch. 11. 3. And yet this relation was understood by the Jews as implying 
equality with the Father. Jno. 5. 18. For a full discusssion of this 
subject, consult the well-known works on Biblical Theology. But why 
does Paul add this last clause, as it does not strengthen the exhortation 
not to glory in men? Evidently to leave no excuse to that party in the 
church which boasted with a factious spirit, ἐγὼ δὲ Χριστοῦ, J am of 
Christ. Ye are Christ's and Christ is Goa’s ; what could present more 
forcibly the unity of ail believers? 


CHAP. IV. The right point of view from which to regard 
Christian teachers (vv. 1-5). The references to Apollos and him- 
self intended to divest them of all party spirit and pride. Then 
follows a graphic picture of the condition in this present life of the 
apostles themselves, —a picture calculated to put to shame all 
their worldly pride (vv. 6-13). The spirit in which he has written 
what precedes, and his object. His purpose in sending to them 
Timothy. He will soon himself come, either with a rod or in love, 
as their condition may require (vv. 14-21). 


V. 1. Οὕτως... ἄνθρωπος, Thus (in the light just presented) Zt a 
man (any one) regard (estimate, account) us (Paul and Apollos). It is 
usual here, as in 3. 15, to view οὕτως... ὧς as correlat. Yet the ordi- 
nary meaning of οὕτως, and its emphatic position, lead me very decidedly 
to take a different view, as above presented. So Meyer, who renders 
οὕτως, Unter diesen Gesichtspunct, and refers to what precedes, 3. 21, ff. 
Luther, Dafiir halte uns jedermann. So also Poor, note in Lange. — ὡς 
ὑπηρέτας Χριστοῦ, as servants of Christ. The word ministers conveys 


164 NOTES ON FIRST CORINTHIANS. 


now a wholly different idea to most minds. δοῦλος, @ bond-servant ; διά- 
kovos, an attendant, wtting-man, servant ; ὑπηρέτης, an under-rower, at- 
tendant, servant. The last word seems to denote a servant of lower 
rank than διάκονος. ---- καὶ οἰκονόμους μυστηρίων Cest, and stewurds of 
God’s mysteries (those things which have been concealed from the world 
in ages past, but are now made known through us). Between the head 
of the household and the stewards was the son; hence while Paul and 
Apollos were stewards of the mysteries of God, they were at the same time 
servants of Christ. 


Vv. 2, 3. ὧδε, Here, i.e. in this office of steward. So it is usually 
understood. Alf. ere, i.e.on earth; but this seems irrelevant in the 
connection. —Aoundy, moreover, besides. Cf. 1. 16.—{nretrar, 22 ἐξ sought, 
it is required. —va .. . εὑρεϑῇ (εὑρίσκω) that (the requirement is made 
in order that) a man be found faithful, trustworthy (be found corresponds 
logically to zt zs sought).— ἐμοὶ δὲ... εἰς ἐλάχιστόν ἐστιν ἵνα κτέ., 
But to me it is an olject of the least possible importance that εἴς. εἰς ἐλά- 
χιστον (shrinking away) Ζγέο a very little, into (the) least.—Wwa... ava- 
κριθῶ (dva-Kpivw), that (in order that) 7 may be judged, or closely examined, 
by you, i.e. so as to ascertain whether I am faithful or not. —% ὑπὸ 
ἀνθρωπίνης ἡμέρας, or by a human day, i.e. a court day, by a human tri- 
bunal. The expression seems to be used in contrast with the thought 
ἡμέρα Kuptov.— ἀλλ᾽ οὐδὲ . . . ἀνακρίνω, but L do not even judge myself, 
i.e. in this respect, to ascertain whether I am deemed faithful. I am 
not the right person to sit in judgment for this purpose. Cf. vv. 4, 5. 


V. 4. The antithesis to the last clause appears in the end of this 
verse 6 δὲ dvaxpivav με xré. The two intervening clauses are paren- 
thetical. —ovSiv γὰρ ἐμαυτῷ σύνοιδα (see Lex. Th., συν-εἶδον, perf. 2, on 
the meaning of ἐμαυτῷ σύνοιδα), for [am conscious of nothing, i.e. of no 
delinquency in my official relations to you. Cf. vv. 1, 2. ---ὀλλ᾽ οὐκ ἐν 
τούτῳ δεδικαίωμαι, yet not in this am I declared righteous ; in this, i.e. in 
the fact that I am not conscious of any delinquency, for the reason that 
my own consciousness is not the ground on which I am declared right- 
eous.—6 δὲ ἀνακρίνων pe κύριός ἐστιν, but he who judges me is the Lord 
(i. e. Christ, as in verse 5); since his judgment is unerring, while my own 
judgment of myself is far from infallible. 


V. 5. ὥστε (used here again w. a finite mood. Cf. 3. 21) ph... 
κρίνετε, zwherefore do not judge (pres. imperat.) anything before a suit- 
able time, prematurely. The exhortation has reference particularly to 
their discussions respecting Paul, Apollos, and Cephas. The next 
clause points out when the suitable time will come and who will fur- 
nish infallible means for a righteous judgment.—éws ἂν ἔλθῃ κτέ., 
until the Lord shall have come. Any human judgment before this 
would be premature. Whether this clause refers to his final coming 


CHAPTER IV. 2-7. 165 


at the end of the world, or to his coming to each of them individually, 
makes practically no difference so far as the exhortation is concerned. 
I understand it in the latter sense. Cf. Phil. 1. 6, note. I have no 
doubt whatever that the members of the Corinthian Church learned long 
ago to estimate correctly their various religious teachers. — ὃς καὶ φωτί- 
σει (φωτίζω) κτέ,, who (or since he; see Lex. Th., ὅς, 7) will both bring to 
light the hidden things of darkness, and will make plain the counsels of the 
hearts, which are now often misunderstood and misrepresented. They 
will all be plain then. — kal τότε ὁ ἔπαινος κτέ., and then will the praise, 
the fitting approval, come to each one from God (the unerring source). 


V. 6. Tatra δέ, ἀδελφοί, μετεσχημάτισα (μετασχηματίζω) κτέ., And 
these things (the things from 3. 5, Meyer, Kling, De Wette, Hodge, et 
al.), brethren, 7 have in a figure transferred to myself and Apollos on your 
account. μετά, Lat. trams, expresses the idea of a transfer; and σχῆμα 
that of a figure. εἰς, with reference fo, directing attention zzfo.—twa... 
μάθητε (μανθάνω), that in us (as an example; “ having our true office and 
standing set before you.” Alf.) you may learn. — τὸ (belongs to the en- 
tire clause) μὴ ὑπὲρ ἃ γέγραπται, lit. the not beyond what has been written 
(the entire clause as acc., obj. of μάθητε). More freely rendered, that in 
us you may learn (the lesson) zot (to go) beyond what has been written. 
“Written” where? Various explanations have been given. The most 
probable and the one usually adopted is: beyond what is written in the 
Old Testament Scriptures; the general lesson, that all honor belongs to 
God ; that glorying in men is all foolish and wrong. It would be well if 
these words could generally be adopted now as a motto in the study 
and interpretation of the Bible, especially of the N. Test., ot to go beyond 
᾿ what 15 written. Wow much dangerous and even fatal error would thus 
be avoided !—tva μὴ... φυσιοῦσϑε (φυσιόομαι) κτὲ., lit. that ye may not 
be puffed up one for the one against the other; thus acting individually, 
without regard to union and ina partisan spirit. Note here ἵνα w. the 
pres. indic. φυσιοῦσθε, st. subjunc. φυσιῶσθε, a rare const. 


V. 7. τίς γάρ σε διακρίνει; Aor (introducing a reason why such puff- 
ing up, such partisanship, should be avoided) who makes thee to differ, dis- 
tinguishes thee, separates (δια-) thee to act as a judge (κρίνει) (in this 
matter) ?— τί δὲ... ἔλαβες ; and what hast thou which thou didst not 
receive ?— a direct, personal question, intended as a rebuke to the con. 
ceit and arrogance exhibited in such conduct. — εἰ δὲ καὶ ἔλαβες, duct if 
thou didst also receive (it), as well as others, but not above them, thus 
placing thee on a level with others, and in the attitude of a recipient. —t¢ 
καυχᾶσαι (Kavxdouat) ὡς μὴ λαβών ; why dost thou glory (or boast) as if 
not having received it? as if it were not a gift of divine grace, an occasion 
for humility and thankfulness, not for a proud, boastful, self-confident, 
and partisan spirit. 


166 NOTES ON FIRST CORINTHIANS. 


V. 8. ἤδη κεκορεσμένοι ἐστέ (κορέννυμι)" ἤδη ἐπλουτήσατε (πλουτέω), 
κτὲ., Already ye have been filled, sated; already ye have become rich; apart 
from us ye have become kings. The language is that of intense irony, and 
is intended as a severe rebuke. The clauses in the leading words form a 
climax, — sated... rich... kings. Note also the emphatic #5n... 
ἤδη... χωρὶς ἡμῶν. The reference is to their position and condition 
in the Messianic kingdom; as if they were already filled, were already 
rich, were already kings; having reached the highest attainments, and 
nothing further were needed. The verbs πλουτέω and βασιλεύω in the 
aor. denote extrance into the state signified. Good. § 200, note 4 (b) ; 
H-A. 841. — kal ὄφελόν (Att. ὥφελον. See Lex. ὀφείλω) ye ἐβασιλεύσατε, 
and I would indeed that ye had become kings; had already reached that 
position in the Messianic kingdom. ὥῴφελον in Att. is used w. the infin. 
pres. or aor. to denote a wish contrary to the existing fact; in the 
N. Test. w. the pres. or aor. zzdic. in the same sense. —tva . . . ovpBa- 
σιλεύσωμεν (aor. subjunc.), 272 order that we also with you might have be- 
come kings; that we, your leaders and teachers, might already have 
reached the same stage in our Christian progress. The irony of this 
passage must have been a severe rebuke to the arrogance of the 
Corinthians. 


V. 9. δοκῶ yap, ὁ θεὸς. . . ἀπέδειξεν (ἀπο-δείκνυμι), KTE., For (in 
marked contrast with your exalted state) methinks (it seems to me, Lat. 
videor mihi) God has set forth us the apostles last (i.e. in the lowest posi- 
tion), as if condemned to death, because (connect w. δοκῶ) we have become a 
spectacle (a gazing-stock, cf. Heb. 10. 33) to the world, both to angels and to 
men; the last two datives are commonly viewed as in appos. w. τῷ κόσμῳ, 
presenting the thought more vividly. The question whether Paul means 
to include the wicked with the good angels, seems irrelevant. 


V. το. The irony is continued in the following contrast. — ἡμεῖς μωροὶ 
διὰ Χριστόν, we are foolish (i. e. in the eyes of the world) 7% account of 
Christ. Cf. τ. 18, 25. — ὑμεῖς δὲ φρόνιμοι ἐν Χριστῷ, but ye are intelli- 
gent, practically wise, in Christ. The irony is plena aculéis (Calvin), fill 
of stings. —hpeis ἀσθενεῖς, ὑμεῖς δὲ ἰσχυροί, we are weak (cf. 2. 3), dut ye 
are strong (mighty); ye are of high repute (men of distinction), but we are 
without honor. Note the χιασμός, ἡμεῖς. . . ὑμεῖς... ὑμεῖς... ἡμεῖς, 
DE ee MME ABE oes x YE το, OME WOE. 


Vy. 11-13. Confirmation of what he had just said respecting himself 
and the other apostles. With this passage cf. 2 Cor. 11. 23 ἢ. --- ἄχρι 
τῆς ἄρτι ὥρας (cf. ἕως ἄρτι, verse 13) κτέ., Up to the present hour we 
both hunger etc. — γυμνιτεύομεν (or γυμνητεύομεν, Meyer), we are lightly 
(txsufficiently) clothed. See Lex. γυμνός. The word certainly cannot 
mean, in the strict sense, we are naked, but destitute of sufficient clothing ; 


CHAPTER IV. 8-15. 167 


with the χιτών, the under garment only; without the outer garment, the 
ἱμάτιον. Cf. Lat. zudus in the frequent sense without the toga. —Koda- 
φιζόμεθα, we are smitten with the fist, or with the knuckles ; wir werden 
mit Fausten geschlagen. Meyer. Cf. Matt. 26. 67.— ἀστατοῦμεν, we are 
unsettled, wanderers, without any permanent home. — καὶ κοπιῶμεν (κο- 
midw) ἐργαζόμενοι... χερσίν, and we toil (engage in hard and fatiguing 
labor), working with our own hands, —something which educated and 
professional men seldom do, and less frequently then than now; some- 
thing which would be regarded as “ beneath a gentleman.” --λοιδορούμεν- 
ou εὐλογοῦμεν, being reproached (railed at), we bless (we speak well of ; thus, 
instead of seeking like men of the world to vindicate ourselves, we carry 
out the spirit of our Lord, and return words of kindness. Cf. Matt. 
5. 44; Luke 6. 27, 28). — διωκόμενοι ἀνεχόμεθα, being persecuted, we endure 
(tt), we bear τε. --- δυσφημούμενοι παρακαλοῦμεν, being defamed (slan- 
dered), we speak words of comfort and of cheer. Note always the full 
meaning of παρακαλέω, to comfort, cheer up, encourage, exhort. — ὡς Tept- 
καθάρματα . . . ἐγενήθημεν, κτέ. (a comprehensive and emphatic sum- 
ming up), we decame (we were made, in entering on a Christian life) as zt 
were refuse (filthy substances thrown away in cleansing) of the world, an 
offscouring of all things until now. This isa picture to be contemplated ! 
first, from the earthly side, — the Auman view; then, from the heavenly 
side, — the avine view of their character, work, and destiny. 
Vv. 14-21. See Analysis at the head of the chapter. 


V. 14. Οὐκ ἐντρέπων ὑμᾶς κτέ. Two questions arise in the interpre- 
tation of this verse: 1st, May the particip. pres. denote a purpose like 
the fut.? and 2d, What is the exact force of ἐντρέπων Ὁ The first ques- 
tion is usually answered in the affirmative. So R. V., ὁ shame you... 
to admonish ; yet Alf., Meyer, ΕἸ]., Kling, et al. retain here the force of 
the pres. Second, the usual meaning given to ἐντρέπων here is sham- 
ing, or to shame (Οὐκ ἐντρέπων, not shaming etc.) Yet it does really 
appear from the intense irony above that he intended to make them 
ashamed of their conduct. The notion of shame, though sometimes per- 
haps suggested by the context, is not necessarily connected w. ἐντρέπω, 
20 turn within. ‘This turning within may lead to shame, or to hesitation, 
discouragement, confusion of mind. In this latter sense it may be under- 
stood here: thus, ot turning your thoughts within (so as to lead to con- 
fusion and discouragement) ; xot discouraging you, do I write these things. 
Vulg., Mon ut confundam vos, haec scribo. Wiclif, 7 write not these thingis, 
that I confounde you. Ina similar way Riickert et al. understand the 
word here and in the other passages where Paul uses it. — GAN’ ds... . 
νουθετῶν, Sut (on the contrary, instead of shaming, or of discouraging) 
admonishing (you), establishing your minds (νουθετῶν, fr. νοῦς, mind, and 
θετός, Placed, fr. τίθημι, to place, to set), as my beloved children. 


168 NOTES ON FIRST CORINTHIANS. 


Vv. 15,16. ἐὰν γὰρ . . . ἔχητε ἐν Χριστῷ, ἀλλ᾽ οὐ κτέ., For (confir- 
mation οἵ ὡς τέκνα μου ἀγαπητά) if you may have ten thousand tutors in 
Christ, yet (you have) not many fathers. On the παιδαγωγός see Lex, Ths 
also Dic. of Antiq. The reference is to the later teachers who came 
after Paul. —éy yap Xp- “Ino- . . . ἐγέννησα (yevvdw), For (giving the 
reason why he could speak of himself as their father (¢ Christ Fesus 
through the gospel I begat you. —mapaxah οὖν xré., Wherefore (since I 
am your spiritual father) 7 beseech you, become imitators of me. How 
could Paul say this? The connection, both what precedes and what 
follows, makes the meaning plain. Paul would have them imitate him 
in his devotion to Christ and in his own imitation of Christ. Cf. 11. 1; 
Phil. 3. 17, note; 1 Thess. 1. 6; 2. 14. 

V. 17. διὰ τοῦτο αὐτὸ (W-H. omit αὐτὸ) ἔπεμψα κτέ., On this very 
account (that you might become imitators of me) 7 sext to you Timothy. 
It appears from Acts 19. 22 that Timothy had been sent by way of Mace- 
donia (from Ephesus, the place where this epistle was written) ; and 
from ch. 16. 10 it appears that he was not expected to arrive in Corinth 
till after this letter was received. — ὅς ἐστίν pov τέκνον KTé., who is my 
child (or a child of mine) beloved and faithful in the Lord. It is thought 
from the use of τέκνα just above that Timothy was converted under the 
preaching of Paul in Lystra (Acts 14. 6,7; 16.1). Cf. 1 Tim. I. 2, 18; 
2 Tim. 1. 2.—6s ὑμᾶς ἀναμνήσει (ἀναμιμνήσκω takes two accs.) KTé., 
who will remind you of my ways, those in Christ Fesus (Ἰησοῦ omitted by 
W-H. et al.).. The Corinthians appear in part to have forgotten these 
ways. —Kabds . . . διδάσκω, even so, just as, everywhere in every church I 
teach. Note the emphatic specification, πανταχοῦ, ἐν πάσῃ, also the force 
of διδάσκω in the pres. tense, am in the habit of teaching, continually teach. 


Vv. 18, 19. ὡς μὴ ἐρχομένου δέ μου... ἐφυσιώθησάν (φυσιόωῚ τινες, 
But as if I were not coming to you, some have been puffed up. They per- 
haps thought Paul would not have the courage to come, and this suppo- 
sition might be strengthened by his sending Timothy. Hence he rebukes 
this assumption. — ἐλεύσομαι (emphat. posit.) δὲ ταχέως πρὸς ὑμᾶς, But 
7 will come to you shortly (or, in a familiar Eng. idiom, bringing out the 
force of ἐλεύσομαι more fully, But come to you 7) will, shortly). How long 
he intended to remain in Ephesus he tells them in ch. 16. 8. —éav 6 
κύριος θελήσῃ, 27. the Lord will, Deo volente, — the invariable condition in 
the mind of Paul. — kal γνώσομαι od τὸν λόγον... τὴν δύναμιν, and 7 
will know (definitely) ot the word of those who are puffed up (for this I 
care nothing), dt their power (their efficiency in the work of the gospel). 
With Paul, as is the case with every true and successful preacher of the 
gospel, the word and the power were united. Cf. ch. 2. 4; 2 Cor. 6. 7. 


Vv. 20, 21. οὐ yap ἐν λόγῳ κτέ., Fur (introducing the reason for his 
intended course of conduct) xot ix word (is) the kingdom of God, but in 


CHAPTERS IV. 15—V. 3. 169 


power. The emphasis is on ἐν λόγῳ... ἐν δυνάμει, and is best shown 
by following the Greek arrangement. 7 βατιλεία τοῦ θεοῦ is used in the 
same sense as in the gospels; the same as 7 βασιλεία τῶν οὐρανῶν in 
Matt. — rl θέλετε; What will ye? The choice between two things is 
now distinctly set before you. — év ῥάβδῳ ἔλθω πρὸς ὑμᾶς κτέ. This is 
usually viewed as a distinct question: shall 7 (must 7, Alf.) come to you with 
arod. For this use of the subjunc. ἔλθω see Win. ὃ 41, 4,b. ‘“ The prep. 
gives the idea of the element zz whzch, much as ἐν ἀγάπῃ : not only with 
a rod, but zz such purpose as to use 11.) Alf.— ἢ ἐν ἀγάπῃ xré., or in 
love and a spirit of meekness? Meyer, Ell., et al. understand in πνεύματι 
a reference to the Holy Spirit. 


CHAP. V. Respecting a case of incest in the church (vv. 1-8). 
Qualification and explanation of what he had previously written 
respecting association with gross sinners (vv. 9-13). 


V.1. Introduced without connective (asyndeton). So also 4. 1 and 
14; 5-9; 6. 1 and 12.—"Odws ἀκούεται ἐν ὑμῖν πορνεία, Actually (or 
commonly, everywhere) fornication is reported (is heard of) among you. 
The meaning of ὅλως, wholly, is not certain here. It may be spoken of a 
fact and rendered, actually (so Alf, Ell., R. V., et al.), or of space and 
rendered, commonly, generally, everywhere, in universum (so Meyer, De 


Wette, Hodge, Godet, et al.).—kal τοιαύτη... ἥτις οὐδὲ Kré., and 
such fornication as exists (or, as ἐς prevalent) not even among the Gentiles. 
Note τοιαύτη .. . ἥτις, st. ofa. — Gore . . . ἔχειν, that (so that) one (of 


you) has (in marriage) his father’s wife (his stepmother). This was for- 
bidden by law even among the Greeks and Romans, and hence seemed 
the more atrocious ina Christian church. See Lev. 18. 7 and 8, where 
it was forbidden by the Mosaic law. 


V. 2. Punctuated as a question by Tisch., W-H., et al. —kal ὑμεῖς 
κτέ., And (notwithstanding all this) have ye been puffed up (cf. ch. 4. 6, 
18), and did ye not rather mourn (become sorrowful) ? —tva ἀρθῇ (αἴρω) 

. πράξας; 22 order that the one who has done this deed might be taken 
away from among you? Or, read as a direct sentence, And yet (καί = 
καίτοι, Lex. Th. 2. e) ye have been puffed up etc. 1 see little ground of 
preference between these two constructions. 


V. 3. ἐγὼ μὲν yao ἀπὼν (ἄπειμι). .. κέκρικα (κρίνω)... KaTepya- 
σάμενον (κατεργάζομαι), For [indeed being absent in body, but present in 
spirit (referring to his own spirit), have already judged as if present (in 
body) the one who has so done this (deed), (or I have determined in regard 
to the one who has so done this (deed); τὸν... κατεργασάμενον may be 
viewed as the direct object of κέκρικα, or as the object of παραδοῦναι 


170 NOTES ON FIRST CORINTHIANS. 


(verse 5) repeated in τὸν τοιοῦτον ; οὕτως seems to indicate that there had 
been something particularly atrocious in this case. 


Vv. 4, 5. Four different constructions of this sentence have been pro- 
posed. I prefer the following, as indicated by the punctuation: (I have 
determined) zz the name of the Lord Fesus (when you and my spirit have 
been gathered together with the power of our Lord Fesus) to deliver such a 
one to Satan etc. By this const. ἐν τῷ ὀνόματι Tod κυρίου Ἰησοῦ is con- 
nected logically w. παραδοῦναι, and σὺν τῇ δυνάμει τοῦ κυρίου ἡμῶν ᾿Ιησοῦ 
with what precedes. So Alf., Ell., Kling, Hodge, Meyer, De Wette, 
Bengel, Luther, et al.: παραδοῦναι w. κέκρικα, 7 have determined... to 
deliver. — εἰς ὄλεθρον Tis σαρκός, ἵνα τὸ πνεῦμα σωθῇ KTE., for the de- 
struction of the flesh, in order that the spirit may be saved in the day of the 
Lord Fesus (cf. 1. 8, note). For a similar implication of apostolic au- 
thority, cf. 1 Tim. 1. 20; also the narratives respecting Ananias and 
Sapphira (Acts 5. 1, ff.) and Elymas (Acts 13. 8, ff.). Note that he says 
τῆς σαρκός, of the flesh (the offending element), not τοῦ σώματος. Perhaps 
this entire passage, in its reference to Satan, may not improperly be com- 
pared with Luke 22. 31, where our Lord says, Simon, Simon, behold, 
Satan desired (earnestly asked) to have you, that he might sift you as wheat. 
The passage before us suggests the idea that physical maladies are some- 
times inflicted directly by Satan, and that this power is allowed to him as 
a punishment for sin. Note, however, the object, ἵνα τὸ πνεῦμα σωθῇ κτέ. 
So also in 1 Tim. 1. 20, ἵνα παιδευθῶσιν κτέ. 


Vv. 6,7. Οὐ καλὸν τὸ καύχηλα ὑμῶν, (In view of all this) Your 
glorying (ground of glorying) ts not good.—orv« oiSate . . . ζυμοῖ (pres. 
indic. fr. (uuow); Do you not know (are you not aware) that a little leaven 
leavens (imparts its own properties to) the entire mass? The reference, 
under the figure of leaven, is to the fornicator, who still remained among 
them unrebuked. — ἐκκαϑάρατε (ἐκ-καθαίρω) κτέ., Cleanse out the old 
leaven. Note the force of the aor. imperat., cleanse out at once, as a single 
and completed act. The metaphor purge out, as the word is now commonly 
understood, does not necessarily belong to the verb.—tva ἦτε νέον 
φύραμα, that ye may be a new mass, new in distinction from the o/d. The 
Christian was a new creature; Christianity a new life. The old, corrupt, 
licentious manner of life was to be wholly cast aside. I have rendered 
φύραμα mass, rather than Jump, as the latter word now usually suggests 
the idea of something solid, or hard. — καθώς ἐστε ἄζυμοι, even as ye are 
without leaven, —i.e. the old leaven which pervaded your lives and char- 
acter before your conversion. — kal yao τὸ πάσχα ἡμῶν ἐτύθη (θύω) 
Χριστός, And truly (see Thayer, γάρ, II. το; L. and Sc.. καὶ γάρ) our pass- 
over was sacrificed (even) Christ; confirmation of the statement that as 
Christians they were without leaven. The days of unleavened bread 
began with the passover sacrifice. 


CHAPTER V. 4-11. 171 


V. 8. ὥστε ἑορτάζωμεν κτέ. (a continuation of the same figure), 
Wherefore let us keep the feast (not the actual Jewish passover, but the 
continued passover feast of the Christian, in introducing which Christ 
was sacrificed as the paschal lamb) zzo¢ 27 old leaven (in the old state in 
which they were before they became Christians), azd not in leaven of 
malice (moral badness, vice) and wickedness (knavery), of which there still 
remained among them after their conversion more or less. —aAN ἐν ἀζύ- 
pos (ἄζυμα, τά) εἰλικρινίας Kal ἀληθείας, dut in the unleavened elements 
of (such as belongs to) sixcerity and truth: ἐν ἀζύμοις, in unleavenedness, 
Alf. ; 2 the unleavened elements, Ell.; ἄρτοις is not to be supplied w. ἀζύ- 
ots, Meyer; ἐν w. the dat., the sphere in which, or the element in which, 
anything is or is done. 


Vv. 9-13. Correction of a misapprehension respecting a former com- 
mand; and a more definite statement, 


V. 9. “Ἔγραψα ὑμῖν ἐν τῇ ἐπιστολῇ, J wrote to you, or [have written 
to you, in the epistle. Does this refer to a former epistle now lost (the 
opinion of Ambrose, Calvin, Beza, Estius, Bengel, De Wette, Meyer, 
Kling, Alf., Ell., Hodge, Godet, et al.) ; or to the previous paragraph, 
especially verses 2 and 6 in this chap. (so Chrys., Theod., Theophyl., 
Erasm., et al.)? It will be seen that the prevailing opinion at present is, 
that it refers to a former epistle now lost. — μὴ συναναμίγνυσθαι (pres. 
infin. mid. fr. συν-ανα-μίγνυμι) πόρνοις, xot to associate with fornicators (not 
to keep company with, not to have intercourse with, cf. 2 Thess. 2: 14]: 


V. το. (Introduces the explanation.) οὐ πάντως κτέ., 22 γ10 wise, not 
at all (meaning, when I wrote) the fornicators of this world. The ellipsis 
of Aéyw, or of some similar word after od at the beginning of a sentence, 
is not unfrequent. Perhaps we may give here, as the full construction 
implied, od πάντως (γράψας μὴ συναναμίγνυσθαι) τοῖς πόρνοις KTE., not at all 
(having written not to associate with) the fornicators etc. — ἢ Tots πλεον- 
éxtats Kal ἅρπαξιν, or with the covetous and rapacious (connected by καί, 
one article with both nouns, because they are so closely allied in charac- 
ter). —% εἰδωλολάτραις, or with tdolaters (closely allied to the preced- 
ing in character, yet distinct; hence introduced by #).— ἐπεὶ ὠφείλετε 
(ὀφείλω) ἄρα Kré., since you would be obliged in that case (ἄρα) to go out of 
the world. 


V. τι. νυνὶ δὲ ἔγραψα κτέ. But now (as a matter of fact, as my ac- 
tual meaning was) 7 wrote (or have written) to you not to associate,— if any 
one called a brother be a fornicator, or a covetous person, or an idolater, or 
a reviler, or a drunkard, or a rapacious person (an extortioner), — with 
such a person not even to eat. The last clause, μηδὲ συνεσθίειν, repeats in 
an emphatic form the idea μὴ συναναμίγνυσθαι. To eat at the same 
table signified in those days a degree of intimacy and fellowship which 


172 NOTES ON FIRST CORINTHIANS. 


is not thought of among us. Cf. the words of the Pharisees addressed to 
the disciples of Jesus: “‘ Why eateth your master with publicans and sin- 
ners?” Matt. 9.11; cf. Mark 2. 16; Luke 15. 2; also, in particular, 
Gal. 2.12. Any reference here to the love feasts (ἀγάπαι), or to the 
Lord’s Supper, seems to me not to have been in the mind of the apostle. 
Nor do these words necessarily imply a formal excommunication from 
the church, as we learn from 2 Thess. 3. 14, 15. 


Vv. 12,13. The reason why he should be understood to have re- 
ferred, in what he before wrote, to members of the church. — tt γάρ pot 
τοὺς tw κρίνειν ; lit. For what (is it) to me to judge those who are without ? 
i.e. For what have I to do with judging etc. τοὺς ἔξω, those without, i.e. those 
who were not Christians. — οὐχὶ τοὺς ἔσω ὑμεῖς κρίνετε; Do not ye (em- 
phat. and in antithesis to μοί) judge those who are within? ‘This being 
your own practice, you may the more readily believe this was my inten- 
tion. Note the neg. οὐχί implying an affirmative answer. —Tovs δὲ ἔξω ᾿ 
ὁ θεὸς κρινεῖ, But those who are without will God judge. We ourselves 
have nothing to do with judging them. This clause is sometimes punctu- 
ated as part of the preceding question and with the reading κρίνει. Cf. 
R. V. This, however, does not seem to be generally preferred. — ἐξά- 
pate (éf-aipw) τὸν πονηρὸν ἐξ ὑμῶν αὐτῶν, Remove the wicked person 
from among yourselves. A citation from Deut. 24.7. Note the em- 
phatic ὑμῶν αὐτῶν, also the force of the aor. imperat. ἐξάρατε, remove 
(at once and let it be a finished act), 


Cuap. VI. They were not to go to law with one another before 
the heathen courts (vv. 1-6); better to suffer wrong than to engage 
in conflicts while waiting for justice in the kingdom of the Mes- 
siah, from which all who do wrong and all who are impure will be 
excluded (vv. 7-11); the misunderstanding of Christian fieedom 
corrected, and a warning against fornication (vv. 12-20). 


Vv. 1,2. Todrpa tis... κρίνεσθαι κτέ., Does any one of you, having 
an action (a matter of dispute) against his neighbor (against the other party, 
his opponent), dare to enter into a lawsuit before the unrighteous and not 
before the saints? ἐπί w. gen., before, in thempresence of. his does not 
imply that the churches had courts of law, but suggests the settlement of 
disputes before an arbitration composed of Christians. Such courts of 
arbitration are known to have existed among the Jews. — ἢ οὐκ οἴδατε 
ὅτι κτὲ., Or do you not know that the saints will judge the world? Only 
in case of their ignorance on this point — an incredible supposition — 
could they be justified in their present custom of going to law before the 
unrighteous. — An affirmative answer to the question is safely assumed ; 
and hence he adds, kal εἰ ἐν ὑμῖν Kré., and if the world is judged (κρί- 


CHAPTERS Ὁ; 12— VI. s. 173 


νεται, pres. tense, to denote the certainty of the future event, Win., 
ὃ 40. 2,a.) among you, or by you. κρίνεσθαι ἐν is a Greek idiom mean- 
ing ¢o be judged before. “The judges are conceived of as one vast assem- 
bly, in the midst of which the adjudication proceeds,” Kling. For the 
thought partially presented that the saints shall be associated with Christ 
in judging the world, cf. Matt. 19. 28; Luke 22. 30. The statement here 
in its full meaning, and also that in verse 3, seems to stand alone in the 
N. Test. — ἀκάξιοί ἐστε κτέ., ave ye unworthy of judgments (which 
are) least (of the least importance)? If ye are hereafter to occupy a 
position so incomparably higher, are ye unworthy to settle these trivial 
matters ? 

Vv. 3,4. οὐκ οἴδατε ὅτι ἀγγέλους κρινοῦμεν ; Do ye not know that we 
shall judge angels ? —a fact still more striking, and an office still more 
glorious. Does this mean the good angels or the bad, or both? On 
this point commentators differ widely in opinion. The words in them- 
selves do not settle the question, and we have no need of going beyond 
what is written. The expression is intended simply to show the future 
exaltation of those who are in Christ, and we lose sight of its impressive 
force by raising such side questions as the above. — μήτιγε βιωτικά ; 
(closely connected with the preceding, and forming part of the same 
question,) 20 say nothing of things that pertain to this life? not to mention 
etc. Latin, ze dicam: see L. and Sc. whtis; Thayer μήτιγε. The ren- 
dering, ow much more etc. is an entire departure from the Greek const., 
but conveys the general idea. The affairs pertaining to our present life — 
food and drink and raiment, and in general all kindred questions and 
pursuits — are not worthy of mention in connection with that higher 
position which we shall soon occupy. Meyer and Lachmann place the 
interrogation point after κρινοῦμεν, and a period after μήτιγε βιωτικά, 
translating thus, Do you not know that we shall judge angels? Be silent 
then about affairs pertaining to this life! — geschweige denn Privathindel ! 
Others connect μήτιγε Biwt- with what follows. My own preference is 
for the punctuation of Tisch. — βιωτικὰ μὲν οὖν κριτήρια (βιωτικά re- 
peated, and the whole clause placed before ἐάν for emphasis) ἐὰν ἔχητε, 
Lf therefore ye have judgments (cases at law) pertaining to this life (the 
business of this life). — τοὺς ἐξουθενημένους. . . καθίζετε; those who are 
set at naught (counted as nothing) in the church (i.e. the heathen), chese 
do ye cause to sit (as judges) ? This interpretation seems to me to suit the 
connection best. Some, however, understand the sentence as a direct 
statement of a fact; others take καθίζετε as imperative, and as pointedly 
ironical. 


V. 5. πρὸς ἐντροπὴν ὑμῖν λέγω. This is usually understood to mean, 
To your shame (or to move you to shame) I speak. Yet I think we may 
understand ἐντροπήν here as ἐντρέπων in ch. iv. 14,— ‘turning your 


174 NOTES ON FIRST CORINTHIANS. 


thoughts within, leading to refiection, I speak. This might occasion a 
feeling of shame, and it might also lead to good resolutions. Cf. ch. 4. 14; 
also Titus 2. ὃ, Notes. — οὕτως may refer to what precedes, So then (in 
the manner implied in verse 4) does there not exist among you any wise 
man, etc. (so Meyer, “25 zgztur); or it may be connected with what fol- 
lows, lit. So zs there not among you any wise man, i.e. Js there so com- 
pletely a lack of all wise men among you, etc. (so Alf. and the most). 
The rendering in the R. V., Zs zt so that there cannot be ( found) etc., seems 
to suggest the ellipsis of ἐστίν w. οὕτως. --- ὃς δυνήσεται διακρῖναι x7é., 
who shall be able to decide (to act as arbitrator) in the midst with respect to 
his own brother, or for his own brother (referring probably to the one who 
brings the accusation). It is usual to consider τοῦ ἀδελφοῦ as dependent 
on ἀνὰ μέσον, yet this construction seems hardly logical. May it not 
depend on διακρῖναι, a verb denoting an operation of the mind, and thus 
be rendered as above? With this const. ἀνὰ μέσον has the force of an 
adv. w. διακρῖναι, to decide in the midst (of the contending parties). Note 
the force of the aor. infin., to decide and have the matter settled without 
continued litigation. 


Vv. 6,7. ἀλλὰ ἀδελφὸς... . κρίνεται, ὁκέ (instead of this) a brother 
goes to law with a brother. Note the difference between κρίνεται (verse I 
κρίνεσθαι), to engage in a lawsuit, and διακρῖναι, to decide as a judge. — 
Kal τοῦτο (cf. Att. καὶ ταῦτα) ἐπ᾿ ἀπίστων ; and that too (and he does this) 
before unbelievers ? — ἤδη μὲν (note here and in verse 4 μέν used abso- 
lutely, without the correlative δέ) ὅλως, a strong affirmation ; lit. A/ready 
indeed wholly. WW-H. et al. read ἤδη μὲν οὖν (cf. v. 4) ὅλως. This read- 
ing adds the illative idea of οὖν. — ἥττημα ὑμῖν ἐστὶν ὅτι κτέ., i ts a 
loss (a detriment) to you that you have lawsuits with yourselves (with one 
another). Note inthe N. Test. the peculiar uses of ἑαυτῶν for the Att. 
σφῶν αὐτῶν, ὑμῶν αὐτῶν, ἡμῶν αὐτῶν, or ἀλλήλων ; i.e. for the reflexive 
of the Ist, 2d, or 3d pers., or for the reciprocal pronoun. — διατί (= διὰ τί, 
on account of what, why) οὐχὶ (note the strengthened form of the neg.) 
μᾶλλον ἀδικεῖσθε; διατί... ἀποστερεῖσθε; Why do you not rather 
suffer yourselves to be wronged? Why do you not rather suffer yourselves 
to be defrauded? Both verbs in the mid. voice. 


Vv. 8,9. ἀλλὰ ὑμεῖς nré., But (instead of this) you (emphat.) do 
wrong and defraud, and that (your) brethren. Meyer punctuates this sen- 
tence as a continuation of the question in verse 7; but this is not gener- 
ally adopted. — ἢ οὐκ οἴδατε κτέ., Or do vou not know (is it credible that 
you do not know) chat unrighteous persons will not inherit God’s kingdom ? 
Cf. Gal. 5.21.— μὴ πλανᾶσθε, Be not deceived, be not led into error (do not 
suffer this to be continued; pres. imperat.). mAavdw, to lead astray, to 
lead into error ; dmardw or ἐξαπατάω, to cheat, outwit, deceive. — πόρνοι, 
Jornicators, the generic word. μοιχοί, adulterers, those who are untrue 


CHAPTER VI. 6-13. 175 


to marriage obligations ; cf. Heb. 13. 4. μαλακοί, efzminate persons, 
usually understood to mean the victims of male lusts; παθικοί, Latin 
pathict ; yet Meyer understands it in the general sense of effeminate per- 
sons who indulge to excess in luxurious living. ἀρσενικοῖται ; cf. 
Rom. I. 27, note. 


Vv. το, 11. Note the change, οὔτε... οὔτε... οὐ... οὐ... οὐχ, 
nor...nor...not...not... not, the last three being thus made more 
distinct. — καὶ ταῦτά τινες ἦτε, and these things you, some (of you), were. 


— ἀλλὰ ἀπελούσασθε (1 aor. mid., fr. ἀπο-λούω), but you washed your- 
selves, “ you washed them (ταῦτα) off,” Alf. Iam by no means sure, as 
is commonly thought, that this refers to baptism. Without any such 
reference, the sense of the passage is clear and striking. Meyer sug- 
gests in regard to the mid. that it expresses the self-determination previ- 
ous to baptism. — ἀλλὰ ἡγιάσθητε (ἁγιάζω), κτὲ., but ye were sanctified, 
but ye were declared righteous. Note the repetition dAAd... ἀλλὰ... ἀλλά, 
but... but... but, expressing the strong contrast to their former con- 
dition. — ἐν τῷ ὀνόματι κτὲ., iz the name of the Lord Fesus Christ and in 
the spirit of our God (the sphere, and the only sphere, in which the sinner 
can be made and declared righteous). We have here a distinct recog- 
nition of faith in Christ and of the work of the Holy Spirit in conversion. 
The name of the Lord Fesus Christ; cf. ch. 12.3. Note that Paul here 
says to the Corinthians, ye were sanctified, i. e. consecrated ; although they 
were still, as appears from the entire epistle, so full of faults and so con- 
stantly falling aside from the right path. ἐν τῷ ὀνόματι kré. is by many 
connected logically with the three preceding verbs; but Riickert and 
Meyer connect this clause only with the last verb. Certainly this con- 
nection is the most intimate. 


Vv. 12-20. Correction of a most serious error respecting Christian 
liberty. 


Vv. 12,13. Πάντα μοι ἔξεστιν, 411 things are lawful for me (are per- 
mitted to me). It appears that the doctrine of Christian liberty was ex- 
pressed in this form, and abused by some in the Corinthian church; that, 
as all restrictions respecting things eaten were removed, so in like manner 
it was assumed that all restrictions upon sensual indulgences were also 
removed. It was of the highest importance that such an error should be 
corrected; and so the apostle adds, ἀλλ᾽ οὐ πάντα συμφέρει, bt not all 
things are profitable (note οὐ before πάντα). He then repeats the gen- 
eral statement, and adds another important qualification, ἀλλ᾽ οὐκ ἐγὼ 
(emphat.) ἐξουσιασϑήσομαι (fut. pass. fr. ἐξουσιάζω, to use or abuse author- 
ity) ὑπό τινος, but I will not be divested of authority (that which properly 
belongs to me), wil/ not be ruled over, by any one or by anything (Meyer) ; 
as I should be if I gave myself up to the indulgence of the senses, thus 


176 NOTES ON FIRST CORINTHIANS. 


becoming a slave to carnal appetites. — τὰ βρώματα τῇ κοιλίᾳ, κτέ., 
The things eaten, articles of food, (are) for the stomach, and the stomach for 
the things eaten. Such in our present life is the manifest arrangement of 
divine providence ; but this will soon be brought to an end. — ὃ δὲ θεὸς 
...katapyhoe, but God will make useless (ἀργός) both this (the stomach) 
and these (the articles of food). This will take place in the transforma- 
tion of these natural bodies (σώματα ψυχικά) to the future spiritual bodies 
(σώματα πνευματικά) ; cf. ch. 15.44. I prefer the rendering of ἣ κοιλία 
above given as more accurate and in better taste. See Lex. Th. 4 ἄνω 
κοιλία, the stomach; ἣ κάτω κοιλία, the belly. βρώματα does not mean 
meats, as the word is now ordinarily understood ; cf. ch. 3. 2. — τὸ δὲ 
σῶμα οὐ τῇ πορνείᾳ κτέ., But the body is not for fornication ; on the con- 
trary, (it is) for the Lord, and the Lord for the body. ‘This fact is equally 
apparent with the one just mentioned. Thus the apostle presents the 
matter to their own good judgment. They could not fail to see the truth 
and propriety of his statements. 

Vv. 14,15. ὁ δὲ eds... ἤγειρεν (ἐγείρω) .. . Eeyepet (ἐξ-εγείρω) Kré., 
And God not only raised the Lord, but will also raise us up through his own 
power. This explains and confirms 6 δὲ θεὸς... καταργήσει, in verse 13; 
kal... kal, not only,... but also; αὐτοῦ, referring to 6 θεός. The care- 
ful student will notice how seldom the reflexive form is used in recent 
editions of the N. Test. — οὐκ οἴδατε StL... ἐστίν; (cf. τὸ σῶμα... τῷ 
κυρίῳ, verse 13,) Do ye not know that your bodies are members of Christ ? 
—a direct personal question, which could be answered only in the affir- 
mative, preparing the way for the next question. — ἄρας (αἴρω) οὖν τὰ 
μέλη κτὲ., taking away, therefore, the members of Christ, shall I make them 
members of a harlot? This question would present their licentious con- 
duct in a new and startling light to their minds, and is followed by the 
emphatic negation μὴ γένοιτο (optat. of wishing), may it not be, by no 
means. Cf. Rom. 3. 4, note. 

Vv. 16,17. ἢ οὐκ οἴδατε ὅτι κτέ., Or (if you do not assent to what 
I have just said) do you not know that he who is joined to (see Lex. Th. 
κολλάω), or who joins himself to, the harlot is one body? This is confirmed 
by a familiar quotation from the O. Test. in the language of the LXX., 
Gen. 2. 24, ἔσονται yap, φησίν, ot δύο εἰς σάρκα μίαν, For the two, he 
affirms, shall be (united) into one flesh. The words are spoken of lawful 
marriage, but are equally true of illegitimate intercourse. φησίν, he, i.e. 
God, affirms ; for though the words are from the mouth of Adam, they 
would be understood as coming from God. Cf. Gal. 3. 16, οὐ λέγει; 
Eph. 4. 8, διὸ λέγει, notes. — ὁ δὲ κολλώμενος τῷ κυρίῳ Kré., But (how 
great the contrast!) he who is joined to the Lord is one spirit, — one with 
the Lord, i.e. Christ. Cf. John 17. 21; also the parable, John 15. 1-7; 
Gal. 2. 20; 3. 27. 


CHAPTER VI. 14-20. 177 


V. 18. φεύγετε τὴν πορνείαν (note the asyndeton), 2766 fornication, — 
a direct command, strengthened by the consideration following. — πᾶν 
ἁμάρτημα ὃ ἐὰν (= Att. ἄν) ποιήσῃ ἄνθρωπος κτὲ., Lvery sinful act, 
whatsoever a man shall have done, ἐς without (exterior to) the body. “ For- 
nication is the alienating that body which is the Lord’s, and making it a 
harlot’s body ; it is sin against a man’s own body, in its very nature,” Alf. 
ἁμάρτημα, a sin committed, a sinful act ; ἁμαρτία, sz in the abstract. — 
ὃ δὲ πορνεύων Kré., but he who commits fornication sins against his own 
body, or commits a sin (which enters) zzto his own body. Is there not a 
plain reference to the almost certain contraction of venereal disease, 
which enters into the entire body and abides there, being often communi- 
cated in some form or other to children and children’s children? No 
other sin — drunkenness, for example, or any other form of debauchery — 
enters so completely and permanently into the body itself as this. There 
was probably more need of this exhortation or command, which the 
apostle here so emphatically gives, in the voluptuous city of Corinth 
than in any other place which the apostle had visited. He had not yet 
been in Rome, and it does not appear that the church there had as yet 
developed any such tendencies as were now so marked in the Corinthian 
church. 


Vv. 19, 20. ἢ οὐκ οἴδατε ὅτι κτέ., Or (if you do not acknowledge 
what I have said, another consideration) do you not know that your body 
(that of each one of you) zs a temple of the indwelling Holy Spirit, or 
a temple of the Holy Spirit (which is) 72 you, which (Holy Spirit) you have 
Srom God, and (that) you are not your own? W-H.and R.V. place the 
interrogation point after θεοῦ, but Meyer, Alf., Kling, et al. punctuate as 
above. Meyer and Alf. render ναός as definite, the temple ; made definite 
by the limiting gen. Cf. 3.16, note. Some prefer to render ναός sanc- 
zuary ; but this word expresses the more general idea of ἱερόν, something 
sacred or consecrated, in distinction from ναός, a temple, or an inner temple. 
The consideration presented in this verse is the most solemn of all, and 
must have led to most serious reflection. — ἠγοράσθητε (ἀγοράζω) yap 
τιμῆς, Mor (confirming the last statement) you were bought with a price 
ἐπ ητ ΕΠ of Value). Cf. Matt. 26. 25°. Rom. 3.24 ff; Eph. 1. 7; 
I Pet. 1.18, 19; Rev. 5.9; you were bought, i.e. from the curse of the 
law, Gal. 3. 13; from the condition, ‘“‘ children of anger,” Eph. 2. 3; 
from the condemnation of a violated law, Rom. 3. 19-21. — After these 
solemn statements, the conclusion, — δοξάσατε (δοξάζω) δὴ τὸν θεὸν ἐν 
τῷ σώματι ὑμῶν, Mow, therefore, glorify God in your body. We have not 
the precise equivalent of δή. It is often intensive, and denotes both time 
(zow) and inference (therefore). Is it not true now that a Christian by 
a life of temperance and virtue can glorify God zz hzs body, showing how 
the principles of the Christian religion elevate him above the grovelling 
masses of men? Does not the world recognize this fact ἢ 

12 


178 NOTES ON FIRST CORINTHIANS. 


Cuap. VII. Respecting marriage and divorce (vv. I-17); the 
outward relations of life not changed by Christianity (vv. 17-24) ; 
respecting virgins, celibacy, and the conduct of a father towards 
his marriageable daughter (vv. 25-38) ; advice to widows 


(vv. 39, 49). 


Vv. 1, 2. Περὶ δὲ ὧν (= περὶ δὲ τούτων περὶ ὧν) ἐγράψατε, Vow con- 
cerning the things of which you wrote, — referring no doubt to a letter of 
inquiry which the Corinthians had written to Paul. — καλὸν... μὴ 
ἅπτεσθαι, if is good fora man (an unmarried man) 7102 to touch a woman 
(the reference of course being to the union in marriage); i.e. there is 
nothing dishonorable in remaining unmarried. καλόν here in the earlier 
sense of the word, honorable, Lat. honestus. Soin Luke7.15; Rom. 12. 17; 
2 Cor. 8. 21; 1 Pet. 2.12. Taking this verse with the following one, 
I find no encouragement to the ascetic ideas and practices of later times. 
“The idea that the assertion applies to abstinence from intercourse in 
the already married is altogether a mistake,” Alf. This idea contradicts 
verse 4. — διὰ δὲ τὰς πορνείας, but on account of the fornications, 1. 6. on 
account of the temptation to fall into them, and for the surest protection 
against them. — ἕκαστος... ἐχέτω, καὶ ἑκάστη... . ἐχέτω, et each man 
have (pres. imperat.) Ais own wife, and let each woman have her own hus- 
band, — the exhortation is thus distinct for each sex. It has sometimes 
been said that Paul contradicts the primeval law in Gen. 2. 18. On the 
contrary, he here reasserts the same law, with the principle on which it 
is founded. Note also how clearly this forbids polygamy. 


Vv. 3,4. τῇ γυναικὶ ὃ ἀνὴρ Kré., Let the husband render to the wife 
her due, and in like manner the wife also to the husband. The rendering 
in the O. V., due benevolence, is suggested by a different Greek reading, 
not now adopted in any critical edition. Note ἄνθρωπος, ὃ or 7, a human 
being, man or woman (usually masc.), Lat. homo; ἀνήρ, 6, α man or 
a husband, Lat. vir. — ἡ γυνὴ -.. ἐξουσιάζει ἀλλὰ ὁ ἀνήρ, The wife has 
not authority over her own body, but the husband (sc. ἐξουσιάζει). I think 
the word authority best expresses the idea of ἐξουσιάζω (cf. ch. 6. 12; 
Luke 22. 25) and of ἐξουσία, and the word Jower the idea of δύναμις. -- 
ὁμοίως δὲ Kal ὁ ἀνὴρ κτέ., and in like manner the husband also has not 
authority over his own body, but the wife. Meyer suggests that the 3d and 
4th verses may have been written in answer to some inquiries of the 
Corinthians. Note ἰδίου, her own, his own; οὐκ ἐξουσιάζω, has not author- 
ity, —an elegans paradoxon, Bengel. 


V. 5. μὴ ἀποστερεῖτε ἀλλήλους. The rendering, defraud not, etc., is 
not very accurate, as the idea of fraud does not necessarily belong to 
ἀποστερέω. I prefer the form adopted by Luther, Zvéziehe sich nicht eins” 
dem anderen, Withdraw not one from the other. The reference to the’ 


CHAPTER VII. 1-9. 179 


normal relations of married life is plain. — εἰ μήτι ἂν ἐκ συμφώνου πρὸς 
καιρόν, except it may be by consent (éx, as a result of) for a season. Note 
how specific are the conditions, and then the object in view. — ἵνα σχο- 
λάσητε TH προσευχῇ ... ἦτε, 7 order that you may have leisure for, or 
may devote yourselves to (see Lex. σχολάζω) prayer, and may again be 
together. The reference is no doubt, as is implied in the aor. σχολάσητε, 
to special occasions for prayer, — “ seasons of urgent supplication,” Alf. 
— - ἵνα μὴ πειράζῃ ὑμᾶς ὁ σατανᾶς xré. (closely connected with what 
precedes), 272 order that Satan may not tempt you (to commit adultery) ov 
account of your incontinency ( your lack of self-control). ἀκρασία in N. Test. 
only here and in Matt. 23. 25; akin to ἀκρατής, és, without strength 
(a priv. and κράτος, strength), —a later form of ἀκράτεια, the oppos. of 
ἐγκράτεια, temperance, self-control. 

Vv. 6,7. τοῦτο δὲ λέγω Kré., But this (referring to what precedes, 
and more particularly, I think, to verse 5) 7 say dy way of allowance 
(to you) or as a permission (to you), ot as a command (or injunction). 
The rendering, dy permission, as if it meant by permission (of the Lord to 
say it), is not accurate. The verse is often cited, with this incorrect idea 
of the meaning, as a proof of, or at least a reference to, Paul’s inspiration 
in writing his epistles. — θέλω δὲ κτέ. (closely connected with the pre- 
ceding clause, zot as a command), Yet I would that all men (ἀνθρώπου, 
human beings, men and women) be, or might be, as I myself also (am), 
possessing the power of self-control. ἐν ἐγκρατείᾳ, Chrys.; so Alf., Ell., 
Meyer, De Wette, Kling, et al., — not here referring, I think, to the fact 
that he may have been himself unmarried. — ἀλλὰ ἕκαστος ἴδιον ἔχει 
Χάρισμα xré., Vevertheless cach man possesses his own gracious ΟἹ from 
God ; one in this manner, and another in that, — expressing the diversity 
of χαρίσματα. I think χάρισμα, as distinguished from δῶρον, δώρημα, 
δωρεά, may best be rendered gracious gift. Note that the χάρισμα is 
ex θεοῦ. What a diversity of gifts do we find in the Christian church 
of to-day, and how profitably they may all be employed in the one 
great work! Compare the remarkable passage in this epistle, ch. 12. 
ὕν. 12 ff. 


Vv. 8,9. Aéyw δὲ κτέ. From the thought in verse 7 the apostle pro- 
ceeds to some more definite instructions. But 7 say to the unmarried 
(rots ayduos, like τοῖς γεγαμηκόσιν, verse 10, and ἀνθρώπους, verse 7, 
includes the idea of both sexes), axd (especially) to widows (generic 
article). — καλὸν (sc. ἐστίν) αὐτοῖς ἐὰν μείνωσιν ὡς κἀγώ, if is good 
(Aonorable, cf. verse 1) for them if they remain (unmarried) as J also 
(2m). The ellipsis to be supplied here admits of no doubt. The ques- 
tion has been much discussed whether Paul had ever been married, and 
no one is any the wiser as a result. Note that the apostle here says 
καλόν, not κρεῖττον as in verse 9. Lt 2s honorable for them; he does not 


180 NOTES ON FIRST CORINTHIANS. 


say better. — εἰ δὲ οὐκ ἐγκρατεύονται, γαμησάτωσαν (I aor. imperat., 
fr. γαμέω, aor. eynua, later éydunoa), But of they lack self-control (have 
not continency ; οὐκ connect closely with the verb), et them marry. — 
κρεῖττον yap ἐστιν... πυροῦσθαι (πυρόω), for it 7s better to marry (pres. 
infin., to be in the married state) than to be inflamed (with lust), — not im- 
plying a choice between two evils, but a choice of that state which is not 
sinful (verses 28, 36) in preference to one that is sinful (Matt. 5. 28). 


Vv. 10-11. Tots δὲ γεγαμηκόσιν κτέ., But to those who have been mar- 
ried (including both sexes, and having in mind those who were members 
of the church) / gzve charge, not I but the Lord (Matt. 5. 32; 19. 9), that a 
wife be not separated (or as mid. separate not herself) from a husband 
(χωρισθῆναι fr. χωρίζ(ω). --- ἐὰν δὲ καὶ χωρισθῇ, . . . καταλλαγήτω (κατ- 
αλλάσσω), but tf sxe shall have been even (or actually, καί) separated, let her 
remain unmarried, or let her be reconciled to her husband ; and (sc. παρ- 
αγγέλλω, 7 charge) that a husband put not away a wife (ἀφιέναι, to proceed 
to put away, fr. ἀφίημι). The thought is that of desertion on the part of 
the wife, and an actual sending away on the part of the husband. Both 
are here forbidden; except for the cause which Paul did not deem it 
necessary to state, which would be readily understood (παρεκτὸς λόγου 
πορνείας, mentioned by Matt., but not by Mark and Luke). The prin- 
ciple here stated is substantially the same as that in Matt. 5. 32; 19. 9. 


Vv. 12, 13. τοῖς δὲ λοιποῖς λέγω ἐγώ, οὐχ ὁ κύριος, But to the rest (is 
understood of those who were married to unbelievers; in distinction 
from τοῖς γεγαμηκόσιν, verse 10, both parties being believers) say Z (em- 
phat. posit.), ot the Lord, i.e. no precept had been given by the Lord 
on this point. — εἴ τις ἀδελφὸς Kré., Zany brother has an unbelieving wife, 
and she is content to dwell with him. Note the two preps. συν- per’, lit. zs 
content together to dwell with him. This implies unanimity on the part of 
both. Cf. συνευδοκοῦσιν, Rom. 1. 32.— μὴ ἀφιέτω αὐτήν, let him not put 
her away (or let him not proceed to put her away, pres. imperat.).— καὶ 
γυνὴ εἴ tis ἔχει κτέ., Anda wife, if any one has an unbelieving husband, 
and he is content to dwell with her, let her not proceed to put away her hus- 
band. I prefer to render γυνή, in verse 13, as in verse 12; also ἀφιέτω, 
in both verses, sheuld be rendered alike to be true to the original. But 
how could a wife proceed to put away a husband? It appears that, 
according to the Greek and Roman laws, the wife as well as the husband 
had the right to secure a divorce. See Smith’s Dic. of Gr. and Rom. 
Antiqgq., artt. Divortium and ἀπολείψεως δίκη. It is also quite suppos- 
able that she might consult the church, and in concert with them take 
steps to bring about this end. Such a course, under the condition an- 
nexed, the apostle forbids. How important to the stability and welfare 
of society was the advice which Paul here gives ! 


CHAPTER VII. Ἰο τς. [81 


V. 14. Introducing the reason for the above precepts, in vv. 12, 13. 
- ἡγίασται (ἁγιάζω) yap ὁ ἀνὴρ κτέ.,, For the unbelieving husband is 
sanctified in the wife, and the unbelieving wife is sanctified in the brother. 
In what sense sanctified? Certainly not in the sense of being born 
again, made holy, sazctified in heart; since that would contradict the 
idea ἄπιστος. The simplest explanation is found in the const. ἐν w. the 
dat., from which the verb cannot be logically separated: thus, sanctified 
in the wife, sanctified in the brother ; i.e. in this relation, in this sphere, 
sanctified ; implying what we all believe, that the relationship is a sacred 
one, differing from every mere human contract or partnership, and hav- 
ing the divine sanction. Thus it may be said even of the unbeliever, 
that he is consecrated to a sacred union, one of divine appointment. This 
is what the words assert and this is all which they assert. This use of 
the words ἅγιος and ἁγιάζω is a frequent and familiar Old Test. concep- 
tion, where the word so often means simply, consecrated to a sacred use. 
This conception of the marriage relation belonged to Christianity, where 
either party was Christian, and formed a marked contrast to the loose 
social morality of all heathen nations. —émel dpa τὰ τέκνα ὑμῶν xré., 
since (if that is not so) then are your children unclean (in the Old Test. 
sense, profane, not consecrated), but now (as the fact actually stands) ¢hey 
are sanctified or holy (in the same sense as the unbelieving father or 
mother). The relationship of the parents is sacred, has the divine sanc- 
tion; the fruits of the union are consequently sacred (ἅγια). Very much 
has been written on this verse, which is entirely irrelevant and foreign to 
the meaning. 

V. 15. εἰ δὲ ὁ ἄπιστος χωρίζεται, χωριζέσθω, But if the unbelieving 
(the one who is without Christian faith, —&moros, fr. a priv. and πίστις, faith) 
withdraws, separates, himself, let him continue separated (pres. imperat.).— 
οὐ δεδούλωται (emphat. posit.) 6 ἀδελφὸς ἢ ἡ ἀδελφὴ ἐν τοῖς τοιούτοις, the 
brother or the sister ts not bound as a servant, ἐς not made a bona-servant for 
life (δοῦλος), 72 such circumstances (in solchen Fallen, Luther). In con- 
nection with this statement of the apostle, the important question has 
arisen and been much discussed whether a person thus separated is at 
liberty to marry again. Apparently, the majority answer this question 
in the affirmative. If all obligation is absolved, if the marriage bond is 
effectually broken, the person thus left alone is practically in the condi- 
tion contemplated in Gen. 2. 18: J¢ zs not good that the man should be 
alone. Meyer says, “It may be inferred that, as in Paul’s view mixed 
marriages (the marriage of a believer with an unbeliever) did not come 
under Christ’s prohibition of divorce, so neither would he have applied 
the prohibition of re-marriage, in Matt. 5. 32, to the case of such unions.” 
Macknight remarks: “The Apostle had declared (verse 11) that the 
married party who maliciously deserted the other was not at liberty to 


182 NOTES ON FIRST CORINTHIANS. 


marry during the other’s life. He here declares that the party who was 
willing to continue the marriage, but who was deserted, notwithstanding 
a reconciliation had been attempted, was at liberty to marry. And his 
decision is just; because there is no reason why the innocent party, 
through the fault of the guilty, should be exposed to the danger of com- 
mitting adultery.” Dr. Gill remarks, “ Desertion in such a case, and 
attended with such circumstances, is a breach of the marriage contract 
and a dissolution of the marriage bond, and the deserted party may law- 
fully marry again.” Dr. Hodge presents the same view, and remarks: 
“This is the interpretation which Protestants have almost invariably 
given to this verse. It is a passage of great importance, because it is the 
foundation of the Protestant doctrine that wilful desertion is a legitimate 
ground of divorce.” A contributed article in 736 Examiner some years 
ago on this subject closes with this very important statement: “ Human 
legislation on this subject is not unfrequently both foolish and wicked. 
It is in direct violation of God’s word. Whatever defeats the great end 
of marriage, and nothing else, is a valid cause of divorce. And this is 
true of wilful desertion and adultery —just as true of one as of the 
other.” Of the most recent commentators, Bishop Ellicott and Principal 
Edwards take the same view. The latter speaks thus: “In favor of the 
view that the Apostle permits the deserted Christian to contract a second 
marriage are the following considerations: (1) No other explanation 
does justice to the words zs not enslaved. ... (2) Equity seems to re- 
quire that at least a person that has not the power of continence should 
not be precluded from marrying in a case of final desertion. . . . (3) If 
the desertion is absolute and final, the marriage is de facto dissolved. 
But why is it permitted to a widower to contract a second marriage, if 
not because death annuls a marriage de facto? By parity of reasoning 
may we not argue that final desertion, as it brings the union to an end 
actually, leaves the deserted believer free to marry another.” 

Consult in this connection the excellent note of Bishop Ellicott; see 
also Rothe, 7heol. Ethik, §§ 1081, Vol. 5, p. 30 (ed. 2) ; Martensen, Chr. 
Lthics, Part III. ὃ 19, p. 38 (Trans.) ; Wordsworth zz Zoco. 

It may be said that the above interpretation contradicts the teaching 
of our Lord in Matt. 5. 32. 1 reply that the teaching of our Lord applies 
to a totally different act,—that of putting away one’s wife,— and to a 
very different state of society, and should not be applied to that which he 
had not in mind. The forcible, wicked, putting away or desertion of 
one’s partner in life, such as not unfrequently occurs, is in marked con- 
trast with the condition of one who, in spite of all reasonable efforts to 
prevent a separation, is hopelessly deserted. The 6 ἄπιστος in verse 15 
may apply equally to the unfaithful one in Corinth or in a nominally 
Christian land ; and the brother or the sister thus deserted, in any land or 


CHAPTER VII. 15, 16. 183 


in any age, ἦς ot under bondage (οὐ δεδούλωται). The principle is a gen- 
eral one, and applies only to the deserted party. 

In regard to this entire question in its application to the Christian 
world of the present day, and especially in America, the truth lies be- 
tween the extremes. On the one hand, that view of marriage which 
treats it as a mere civil contract, which may be rightfully dissolved at the 
pleasure of either party, is opposed to Scripture and ruinous to the 
best interests of society. On the other hand, the view which has 
prevailed in the Roman Catholic church, and to some extent among 
Protestants, forbidding divorce for wilful desertion and a re-marriage, 
overlooks the very constitution of man and oftentimes the necessities of 
dependent families, and would inevitably lead to that loose private 
morality which is known to prevail so extensively in Roman Catholic 
countries. It should never be forgotten that marriage is the divinely 
appointed safeguard against temptation and scandal (cf. vv. 2, 9), and 
that the all-wise Creator declared in the very beginning of human history, 
“Tt is not good that the man should be alone.” ‘This divine statement 
contains a principle involved in the very constitution of man, not less gen- 
eral and permanent than the institution of the Sabbath. _ 

To the above statements it should, however, in fairness be added that 
several eminent American scholars have taken a different view of the 
meaning and application of this passage. Among these may be men- 
tioned President Hovey, President Woolsey (in Zhe Mew Englander, 
April, 1867), President Strong. —év δὲ εἰρήνῃ xré., But God has called 
you (or ἡμᾶς, us) in peace, i.e. to live in peace; not to keep up a constant 
wrangle by unreasonable efforts to prevent a separation. 


Vv. 16,17. τί yap οἶδας, γύναι, ed... σώσεις ; Lor what dost thou 
know (on this point), or How dost thou know, O wife, whether thou wilt 
save thy husband ?— closely connected with the preceding clause. God 
has called us to live in peace ; and this peace should not be disturbed by 
the continued and abortive effort to live harmoniously with the unbeliever 
in the vain hope of his conversion. This view of the meaning and logical 
connection is now generally adopted. Instead of being an argument for 
continuing together, as many have heretofore understood it, the view of 
expositors now prevalent is that it is an argument for a peaceful separa- 
tion. The remainder of the verse is in the same line of thought. — ἢ τί 
οἶδας, ἄνερ, εἰ κτέ., or how dost thou know, O husband, whether thou wilt 
save thy wife? — εἰ μὴ ἑκάστῳ ὡς μεμέρικεν (μερίζω) ὁ κύριος, KTE., 
Only (εἰ μή, if not, except, only, Lat. nisi) as the Lord has imparted (has 
given a part) to cach one, as God has called each one, so let him walk, —an 
exhortation to use discretion, and not to give unnecessary occasion to the 
unbeliever for a separation. — καὶ οὕτως... διατάσσομαι, And so in 
all the churches I ordain, — referring to the preceding sentence. It is 


ow 


184 NOTES ON FIRST CORINTHIANS. 


noteworthy how careful our Lord and the apostles were to discourage 
wranglings of every kind, and to encourage quiet and peaceable lives in 
all godliness and honesty. 

Vv. 18, 19. περιτετμημένος (περιτέμνω) τις ἐκλήθη (καλέω); μὴ ἔπι- 
σπάσθω (ἐπισπάω), Was any one called being circumcised ? let him not 
become uncircumcised, lit. let him not draw upon himself (a foreskin). 
Strange as it may seem, this appears to have been often attempted bya 
surgical operation. The disgrace of being a Jew, which would appear in 
their gymnasia and baths, is thought to have led to this. See Dict. of 
the Bible, art. Circumcision. — ἐν ἀκροβυστίᾳ κέκληταί τις; μὴ περι- 
τεμνέσθω, Has any one been called in uncircumcision ? Let him not be cir- 
cumcised. ἀκροβυστία, foreskin ; derivat. uncertain, perh. another form of 
ἀκροποσθία. The reason for this, which is to be regarded rather as an 
exhortation than as a command, is found in verse 19, which contains a. 
most important principle. — ἡ περιτομὴ οὐδέν ἐστιν, κτέ., Circumcision 
zs nothing, and uncircumctision is nothing, but a keeping (or the keeping ; 
τήρησις may be made definite by the limiting gen.) of God’s commandments 
(sc. that is everything, —7ta πάντα ἐστίν ; for the suggested ellipsis cf. 
ch. 3. 7, note). With the statement here cf. Rom. 2. 25; Gal. 5. 6. 


Vv. 20, 21. ἕκαστος . .. μενέτω, lit. Hach one, in the calling in which 
he was called, in this let him remain. Few persons who read this sentence 
in the English translation would understand the word cad/img in any other 
sense than vocation in life, occupation.’ This sense suits the connection ; 
and I am by no means so certain as the expositors for the most part seem 
to be that κλῆσις is not used in this sense. Luther renders it, 27s 7e- 
glicher bleibe in dem Beruf, darinnen er berufen ist ; Martin, Que chacun 
demeure dans la condition ou il était quand il a été appelé. Both of these 
signify calling in life, occupation, or condition. It is, however, by the ex- 
positors generally explained as-meaning ‘the divine calling or invitation ; 
thus, Let each one in the (sphere of the) divine calling, in which (or with 
which) he was called, in this remain (be steadfast). — δοῦλος ἐκλήθης ; ph 
oo. μελέτω, Wast thou called being a bondservant ? let it not concern thee, or 
give thee concern. — ἀλλ᾽ εἰ καὶ δύνασαι κτέ., but 7f thou art able also to 
become free ; if two conditions in life are at your option, — servitude and 
freedom. — μᾶλλον χρῆσαι (Ist acr. mid. imperat. of χράομαι), rather 
(2 preference) use (freedom); Ww. χρῆσαι, sc. éAevOepia. With this inter- 
pretation the sense of the verse is, If thou wast called being a bond- 
servant, don’t be troubled at your condition in life; but if thou art able 
(not only to continue as a bondservant but) also to become free, then 
make use of the opportunity to become free. So Erasm., Luther, Calvin, 
Beza, Hodge, etal. Many, however, supply with χρῆσαι the idea δουλείᾳ, 
servitude, — continue as you are, a bondservant, even if freedom is offered 
to you! So Alf., Ell., De Wette, Meyer, et al. 


CHAPTER VII. 18-26. 185 


V. 22. ὃ γὰρ ἐν κυρίῳ κληθεὶς δοῦλος κτέ., (Freedom is in itself better 
than servitude,) Fur the bondservant called in the Lord is the Lord’s freed- 
man ; (yet if still a bondservant in the worldly condition, be comforted 
by the reflection,) /ékewise the freeman (who 15) called is a bondservant of 
Christ. The object of the verse, while encouraging a love of freedom, is 
to inspire the feeling of contentment. The difference between the two 
positions in this earthly life is not to the Christian of the highest im- 
portance. To him it may be said, εἰ σῶμα δοῦλον, ἀλλ᾽ ὁ νοῦς ἐλεύθερος, 
Lf the body is a bondservant, yet the mind is free. Soph., Fragm. 677, 
Dind., cited by Meyer. The difference between ἀπελεύθερος and ἐλεύθερος 
is well expressed by the two words freedman and freeman. 


Vv. 23, 24. τιμῆς ἠγοράσθητε- cf. ch. 6. 20, note. — μὴ γίνεσθε δοῦλοι 
ἀνθρώπων, Do not become bond-servanis of men. ‘The first clause of the 
verse is presented as a strong reason for the exhortation in the last 
clause. Ye are by virtue of the purchase and of the price paid for you the 
bond-servants of Christ ; enter voluntarily into no other bondage. — ἕκα- 
στος ἐν ᾧ ἐκλήθη . .. παρὰ θεῴ, Let each one, in the position in which 
he was called, brethren, in this remain with God. Were we have the gen- 
eral exhortation to contentment, above given, repeated; with the impor- 
tant addition παρὰ θεῷ, in the emphatic place in the sentence. I under- 
derstand παρά, with θεῷ, in the ordinary sense of mapa w. the dat., dy the 
side of, near, close to; as we often say in our religious conversation, “ near 
to God.” Surely, the reflection that God is at our side, that we are close 
to Him, is the very strongest motive to contentment, to a quiet and 
peaceable life. In this frame of mind, the 23d Psalm must have been 
composed, — “ The Lord is my shepherd,” etc. 


Vv. 25, 26. Περὶ δὲ (indicating the transition to a new subject) τῶν 
παρθένων, Vow concerning virgins (or unmarried persons). Commenta- 
tors are not agreed as to the meaning of this word here. It is difficult 
and not necessary to decide positively; yet what follows seems to indi- 
cate that the unmarried of both sexes are meant here by παρθένων. Cf. 
Apoc. 14. 4; L. and Sc., παρθένος. --- ἐπιταγὴν κυρίου οὐκ ἔχω, γνώμην δὲ 
κτέ., 7 have not a commandment of the Lord, but I give (my) judgment (a 
definite and decided opinion). — as ἠλεημένος (ἐλεέω) KTE., as having had 
mercy shown me by the Lord (so far as) to be worthy of confidences πιστός, 
trusted, worthy to be trusted, worthy of confidence ; used here in the ordi- 
nary classic sense. -οι νομίζω οὖν τοῦτο καλὸν ὑπάρχειν κτέ., 7 think, 
therefore (introducing the statement of his opinion, γνώμην), that this ἐς 
good (or honorable) on account of the present distress (the existing constraint, 
i.e. owing to the peculiar and trying situation of the church in Corinth 
at that time). — ὅτι. . . εἶναι (explanatory of τοῦτο), that zt zs good for a 
man (ἀνθρώπῳ, comm. gender) 20 continue as he is; lit. to be thus; as 
above suggested, wnmarried ; or perhaps in a more general sense, 20 con- 


186 NOTES ON FIRST CORINTHIANS. 


tinue as he is, whether married or unmarried. ‘This better suits the con- 
text.” Poor. εἶναι, pres. infin., Zo continue to be. Note carefully that this 
advice is given on account of the present distress; not by any means (as 
Paul’s entire argument has often been misused) for an encouragement, 
or exhortation, to celibacy under other circumstances and in general. 


V. 27. SéSerar (δέω) γυναικί; μὴ ζήτει λύσιν" Art thou (or hast thou 
been, perf. pass.) bound to a wife? do not seek a separation (lit. a loosing). 
This further statement of Paul’s γνώμην is important in connection with 
verse 26, to guard against any possible misunderstanding. — λέλυσαι ἀπὸ 
γυναικός; Art thou (or hast thou been) loosed from a wife? This is prop- 
erly spoken of those who have been married ; such is the exact meaning 
of AéAvom, cf. λύσιν, but it may include in principle those who have never 
been married. — μὴ ζήτει γυναῖκα, do not seek a wife. This also is to be 
understood in connection with διὰ τὴν ἐνεστῶσαν ἀνάγκην, verse 26. 


V. 28. ἐὰν δὲ kal γαμήσῃς (γαμέω), But 77 also thou shalt marry (or shalt 
have married. Winer, § 42, 3. Ὁ, page 307): καί denotes the choice be- 
tween the two conditions of remaining single and of marrying. Cf. καί be- 
fore δύνασαι, verse 21, note). —ovyx ἥμαρτες (ἁμαρτάνω), thou hast not sinned, 
or thou didst not sin (in marrying). The close connection of this sentence 
with the preceding — λέλυσαι κτὲ. ---- certainly allows a second marriage to 
one who is “loosed from a wife.’ The only question is, when in the 
scripture sense one is actually thus “loosed.” Bloomfield suggests that 
there may have been among the Corinthians persons like those spoken of 
int Tim. 4. 3, “ forbidding to marry.” — καὶ ἐὰν γήμῃ (yauéw, Ist aor. 
éydunoa or éynua, both forms in this verse. Cf. verse 39, γαμηθῆναι, aor. 
pass.) ἡ παρθένος, οὐχ ἥμαρτεν, ad 10. the virgin (or a virgin, generic 
article) marry, she has not sinned (or as above, did not 5771, in so doing). 
---Ο͵Ππλίψιν δὲ... οἱ τοιοῦτοι, but such persons (i.e. those who are mar- 
ried) wz have tribulation (or affliction) in the flesh ; i. e. in worldly rela- 
tions ; referring to the far greater anxiety and trouble respecting food, 
clothing, etc., experienced in times of disaster and persecution by those 
who have families dependent on them. —éy® (emphat.) δὲ ὑμῶν φείδομαι 
(conative), d¢ J (in offering the above advice) am seeking to spare you 
(i. e. to spare you worldly trouble). 


Vv. 29-31. Introducing a consolation, which Christians in times of 
trouble and distress may always, in every age, receive. —Totdro δέ φημι 
... συνεσταλμένος ἐστίν (συστέλλω), But this (pointing to what fol- 
lows) 7 affirm, brethren, the time (ὃ καιρός ; not the generic word 6 χρόνος, 
but specific, the particular time, the definite time,— of trial and danger 
and suffering: the leading thought in this connection) zs shortened, ts very 
brief. That ὃ καιρός means “ the time till the second, or final, coming of 
Christ,” ‘the time up to the tapovaia,” as Alf., Meyer, et al. explain it, 
I cannot think; I cannot for a moment suppose that Paul was so much 


CHAPTER VII. 27-33. 187 


mistaken. He himself in 2 Thess. ch. 2, indicates a very different expec- 
tation. I understand it to mean the time up to the event mentioned in 
John 14. 3, when Christ will come and call each believer home to him- 
self. So Calvin, Estius, and many others. Cf. ch. 4. 5; note. — τὸ 
λοιπὸν ἵνα. . . ὦσιν, Kré., 22 order that henceforth both those who have 
wives may be as if not having (them), and those who weep as if not weeping 
etc. This const. of τὸ λοιπόν, placed before ἵνα for emphasis (prolepsis), 
is now generally preferred; yet some place a colon after λοιπόν and con- 
nect it w. éoriv. —the time is short henceforth; thatetc. The leading 
thought of the verse is, all the conditions in life are so very transitory 
that we should most carefully avoid giving them undue importance. —ot 
ἀγοράζοντες ὡς μὴ κατέχοντες (with this compare the thought in 2 Cor. 
6. 10), and those who buy, as if not possessing (that which they buy). — καὶ 
of χρώμενοι τὸν κόσμον . . . καταχρώμενοι, and those who use the world 
(i. 6. all which they possess and enjoy in the world) as 27 not using it fully 
(cf. Lex. Th. καταχράομαι) ; may perhaps mean, as if not using it with any 
certainty, as if not having any secure use of tt. See L. and Sc., κατά in 
compos. IV: χράομαι w. the acc., only here in N. Test.; not in classic 
Greek, and seldom in later Greek : yet κατα-χράομαι is found w. the acc. in 
classic usage ; and the proximity of this word may have led to the use of 
κόσμον, st. κόσμῳ, in this sentence. — παράγει yap τὸ σχῆμα KTE., for 
(introducing the reason for the foregoing; viz. the transitoriness of all 
earthly things) the fashion (not fashion in the ordinary sense of the 
word, but the present shape or condition of things) of this world is passing 
by, ἐς transitory. On the difference between αἰών and κόσμος, see ch. 3. 
18 and 19, notes. 

Vv. 32,33. θέλω SE ὑμᾶς ἀμερίμνους εἶναι, But J wish you to be free 
from (worldly) care, or anxiety. Cf. Matt. 6. 25, μὴ μεριμνᾶτε, be not 
anxious. Note that Paul here again states the reason for his advice to 
remain single, as in verse 26, on account of the present distress. THis 
advice should never be considered independently of the circumstances, 
as has often been done. Cf. verse 28, ἐγὼ... φείδομαι. ---- ὃ ἄγαμος 
μεριμνᾷ τὰ τοῦ κυρίου, πῶς ἀρέσῃ (ἀρέσκω) TH κυρίῳ, He who 7s un- 
married has a care for the things of the Lord, how he may please etc. 
Other cares and anxieties do not thrust themselves upon him, as upon 
one who has a family to provide for. Cf. verse 28, note on θλίψιν τῇ 
σαρκί. ---ὁἦ δὲ γαμήσας κτέ., But he who has married hasacare for the 
things of the world, how he may please his wife, i.e. in times of distress, 
such as existed then in Corinth. Certainly, in the ordinary conditions 
of society, this does not hold good. The great majority of our most 
active Christian workers at the present day, both in this country and in 
heathen lands, are married. Paul also knew many such; for example, 
Aquila and Priscilla. 


188 NOTES ON FIRST CORINTHIANS. 


V. 34. καὶ μεμέρισται (μερίζω) καὶ ἡ γυνὴ καὶ ἡ παρθένος, And 
(the same truth which holds good of the man who is married and of him 
who is unmarried, holds good of the married woman and of the virgin) 
there is a difference between etc. With the punctuation and reading of 
Tisch., Alf., et al., the exact const. seems to be, And both the wife has 
taken her separate part, or lot, and the virgin. The remainder of the verse 
describes what these separate lots are. The rendering, And there is a 
difference also, would suggest the Greek, kal μεμέρισται δὲ κτέ. --- ἡ ἄγα- 
pos (adj. of two endings) μεριμνᾷ τὰ Kré., She who is unmarried has a 
care for (or is careful for) the things of the Lord, that she may be holy both 
in body and in spirit: but she who has married has a care for the things of 
the world, how she may please her husband. The punctuation of W-H., 
placing a period after μεμέρισται, and reading καὶ ἣ γυνὴ | ἄγαμος καὶ ἣ 
παρθένος μεριμνᾷ τὰ τοῦ κυρίου, ἵνα ἢ ayia κτὲ. would lead to the follow- 
ing rendering of vv. 33, 34; ὁμέ he who has married has ὦ care for the 
things of the world, how he may please his wife, and is divided, or distracted, 
i. e. between religious and domestic duties. Both the woman who is un- 
married (who is without a husband) ad the virgin cares for the things of 
the Lord, that she may be holy etc. It is very difficult to decide upon 
the exact reading and punctuation; but the general statement is not 
doubtful. 


V. 35. Paul again takes pains to qualify and explain the character of 
his advice on this very important subject.—rotro δὲ... λέγω, And 
this (referring to what is said in vv. 26-34) 7 say for (with a view to) your 
own profit, lit. the profit of you yourselves. —obyx (sc. λέγω) ἵνα. . . ἐπι- 
βάλω (2 aor. subjunc. act. ἐπι-βάλλω), ot that 7 may cast a noose upon you, 
—a figure borrowed from the practice of casting a noose upon game in 
hunting. —G@AAG πρὸς τὸ εὔσχημον Kal εὐπάρεδρον (εὖ, παρά, ἕδρα) 

. ἀπερισπάστως (a priv. περί, σπάω, to draw), but for that which is 
becoming (that which is decent, orderly) and (for) constant waiting on (or 
for a sitting beside) the Lord without distraction. These words are per- 
haps best illustrated in Luke Io, 39, 40, in the narrative of Martha and 
Mary. . 

V. 36. εἰ δέ τις ἀσχημονεῖν... νομίζει, But ifany man thinks that 
he is acting in an unbecoming manner towards his unmarried daughter (his 
virgin); i.e. by withholding his consent to her marriage, thus perhaps ex- 
posing her to sin with her lover. — ἐὰν ἡ ὑπέρακμος, 27,516 be of marriage- 
able age (ὑπέρ, beyond, past ; ἀκμή, the culminating point, the point when 
one reaches the period of full manhood or womanhood), or 7 she be of 
full age. Alf., Poor. I prefer this to the rendering, ¢f she be past the 
flower of her age. Plato, Repub. places the ἀκμή of woman at twenty. — 
καὶ οὕτως ὀφείλει γίνεσθαι, and if (sc. εἰ) 22 ought to take place thus 
(i.e. that the daughter marry). —6 θέλει ποιείτω, /e¢ him (the father) 


CHAPTER VII. 34-40. 189 


do what he will, what he wishes, \et him act according to his best judg- 
ment (νομίζει). The authority in this matter, according to law, vested 
with the father.—ovx ἁμαρτάνει, γαμείτωσαν, He does not sin (in so 
doing), /et them (the daughter and her lover) marry. The construction 
in this verse is somewhat difficult, and some points in it have often been 
misunderstood. 


V. 37. ὃς δὲ ἕστηκεν. .. ἑδραῖος, But he who stands firm in his 
heart (having no inward misgivings). — μὴ ἔχων ἀνάγκην, vot having 
any necessity, like the man just mentioned in verse 36, εἰ δέ τις. . . vo- 
μίζει, the man who has reason to fear some disgrace. — ἐξουσίαν δὲ ἔχει 
Kté., but has full authority (not conditioned by any outward circum- 
stances) concerning that which he has willed, or wished (note the exact 
force of the ending -ua).— καὶ τοῦτο κέκρικεν (κρίνω) κτέ., and has ὦ - 
cided this matter in his own heart (bear in mind that the legal authority 
was vested in the father), to keep his own unmarried daughter. — καλῶς 
ποιήσει (the number of conditions preceding this statement is remark- 
able), wz2/Z do well, will do what ts honorable. This would be in oppo- 
sition to the prevailing views of the time, but agrees with verse 34. The 
reading τοῦ τηρεῖν, 7x order to keep, is not adopted by Tisch. or W-H. 


V. 38. ὥστε (followed by the indic. here), Wherefore, —a conclusion 
fr. vv. 36, 37. — καὶ 6 γαμίζων κτέ., both he who gives in marriage his 
own unmarried daughter does well, or does what is honorable; and he 
who does not give (her) in marriage will do better, or will do what is more 
honorable (in view of the existing state of things in Corinth). His con- 
duct is more generous and honorable, in that he remains responsible for 
her support, instead of relieving himself of what might be regarded as a 
financial burden and casting it upon another. Note γαμίζω, fo give in 
marriage ; γαμέω, to marry. 

Vv. 39, 40. Respecting a second marriage ; perhaps in answer to a 
question from the church. — γυνὴ δέδεται (sc. τῷ ἀνδρί)... ζῆ (pres. 
indic. of (dw) ὃ ἀνὴρ αὐτῆς: A wife ἐς bound (to her husband) as long a 
time as her husband lives ; --- ἐὰν δὲ κοιμηθῇ (1 aor. pass. subjunc. of 
κοιμάω) © ἀνήρ, but if her husband have fallen asleep (often, as here, 
spoken of the sleep of death). —éAev9épa ἐστὶν... γαμηθῆναι (γαμέω), 
μόνον ἐν κυρίῳ, she zs free to be married to whom she will, only in the 
Lord. A second marriage, then, after the death of the first husband, is 
conceded to be lawful and proper under one condition. What is that 
condition ? Does it mean only to a professing Christian? Alf., Meyer, 
and many others answer this question in the affirmative. But a profess- 
ing Christian in the established churches of Europe, — Germany, France, 
England, etc.,— where every man, if not a public criminal, is a member 
of the church, means something very different from a professing Chris- 
tian in most of the churches of this country. The majority of commen- 


190 NOTES ON FIRST CORINTHIANS. 


tators, however, — Chrys., Calvin, Beza, Ewald, Edwards, et al.,— 
understand zz the Lord to mean ix the spirit of a Christian. She is 
free to act in so far as her marriage does not interfere with the Christian 
life. The expression μόνον ἐν κυρίῳ is to be connected closely with 
ἐλευθέρα ἐστίν, she is free in this matter, only she must act as a Christian 
woman, must enter into no matrimonial alliance which will be an ob- 
stacle in the way of Christian duty. Cf. ἐν κυρίῳ, Eph. 5. 22, 24; 6.1; 
Col. 3. 18, notes on all these passages. — pakapiwrépa δέ ἐστιν, ἐὰν 
οὕτως μείνῃ (μένω), But she is happier (cf. verse 34), 27 she remain thus 
(as she is, i. 6. unmarried). — κατὰ τὴν ἐμὴν γνώμην, 27 (lit. according to) 
my judgment, my decided opinion. Note that the apostle lays no claim 
to an infallible judgment in this matter. — δοκῶ δὲ κἀγὼ... ἔχειν, and 
7 also (as well as the other teachers in Corinth) ¢izk that I have the 
Spirit of God; and hence am able to pronounce a correct judgment. 
δοκῶ, [ think, seem, mihi videor. Cf. ch. 4.9, note. Less confident than 
νομίζω, vv. 26, 36. 


Cuap. VIII. On the eating of meats offered to idols. This is 
perfectly proper for those who have the right views of idols (vv. 
1-6). But for the sake of those who are weak in the faith, if they 
are made to stumble, it is a duty to refrain (vv. 7-13). 


V. τ. Περὶ δὲ (transitional. Cf. ch. 7. 1) τῶν εἰδωλοθύτων κτέ., Mow 
concerning the things sacrificed to idols. Only portions of the victims thus 
sacrificed were actually burned upon the altars; other portions were con- 
sumed by the priests; and others still were sold in the markets. Feasts 
were made, sometimes in the idol-temples (verse 10), Sometimes in pri- 
vate houses (ch. Io. 27, ff.), on the portions not actually burned on the 
altars. — οἴδαμεν... ἔχομεν, we know, (we feel assured) that we all have 
knowledge (definite knowledge); πάντες would naturally include Paul and 
those to whom he was writing. The sentence seems to contain a degree 
of irony, pointing to the conceit of knowledge without the reality; and 
what follows is in keeping with this. Some, however, understand πάντες 
to include all Christians. So Chrys., De Wette, Alf., et al.— ἡ γνῶσις 
φυσιοῖ (note the asyndeton. This clause begins, according to the point- 
ing of Tisch., W-H., Alf., Meyer, et al., a parenthetical statement, which 
extends to verse 4. The R. V. places a colon after “‘idols;” thus be- 
ginning the parenthesis with we know, i.e. with οἴδαμεν), ἡ δὲ ἀγάπη 
οἰκοδομεῖ, Knowledge puffs up, but (Christian) love builds up. Knowl- 
edge, science, in itself alone, puffs wf. Has this ceased to be true in our 
day? The so-called scientist, without Christian love, is well described 
in verse 2. The two words φυσιοῖ and οἰκοδομεῖ form a marked contrast, 
— φυσιοῖ (L. and Sc. φυσιόομαι and φυσιάω) to puff up, to blow, to snort ; 
οἰκοδομεῖ, to build a substantial edifice. 


CHAPTER VIII. 1-6. ΙΟΙ 


Vv. 2, 3. εἴ τις δοκεῖ ἐγνωκέναι τι, οὔπω κτέ., 77 any one seems to 
have known something, to have acquired a definite knowledge of some- 
thing as a finished action (perf. tense), zot yet has he known (or does he 
know) as he ought to know; his knowledge is still far from complete. 
These sentences seem ito be thrown in as a caution against conceit, and 
to exalt Christian love; ἔγνω may be rendered as gnomic (in the pres. 
tense), or as perf.— ei δέ τις ἀγαπᾷ τὸν θεόν, οὗτος ἔγνωσται (γιγνώ- 
σκω) κτέ., but if any one loves God (the thought here occurs to the mind, 
—this one has some knowledge of real value, such as he ought to have; 
but the writer suddenly changes the form of expression and introduces a 
much more rapturous thought), ‘zs one has been known (or ts known) of 
him. ΟἹ. Gal. 4, 9, viv δὲ γνόντες θεόν, μᾶλλον δὲ γνωσθέντες ὑπὸ θεοῦ, 
but now having known God, nay rather having been known of God, the 
latter clause indicating something higher and more desirable; also 2 Tim. 
2. 19, ἔγνω κύριος τοὺς ὄντας αὐτοῦ, the Lord knoweth those who are his, 
knows them as his children, knows that they have filial love, —the ἀγάπη 
here spoken of. 

V. 4. περὶ τῆς βρώσεως οὖν (resumes the thought broken off in 
verse I) κτέ., Concerning therefore the eating of things sacrificed to idols, 
—a fuller expression of περὶ τῶν εἰδωλοθύτων, verse I. — οἴδαμεν ὅτι 
KTé., we know (we feel assured) that there is no idol, or that no idol 
is (anything) in the world, and that there ts no God but one. This 
const. of οὐδὲν εἴδωλον corresponds to οὐδεὶς θεός. SoR. V., Alf., EIL., 
Meyer, Kling. The const. az zdol is nothing, making οὐδέν a predicate 
substantive, st. attributive adj., conveys the same idea and has been pre- 
ferred by many; εἰ μή, but, except, a frequent N. Test. use. 


Vv. 5,6. Explanation and confirmation of οὐδὲν εἴδωλον. .. εἰ μὴ 
εἷς in verse 4.— καὶ γὰρ εἴπερ (each word has its usual force ; καί con- 
necting the sentence, γάρ introducing the reason for the foregoing state- 
ment, ef conditional, πέρ intensive, —not easily rendered with exactness 
into English) εἰσὶν λεγόμενοι θεοὶ κτέ., For if actually there are gods so- 
called, whether in heaven or upon earth (such as are mentioned in the 
Grecian and Roman mythology). — ὥσπερ εἰσὶν θεοὶ πολλοὶ κτέ., as 
actually there are gods many, and lords many; i.e. beings, good and bad, 
superior to man in power and intelligence. Thus in Deut. to. 17, we find 
the same thought: For the Lord your God, he is God of gods, and Lord of 
lords. Cf. also Ps. 136. 2, 3. Such is the interpretation of Alf, ΕἸ]., 
Meyer, Hodge, Poor, et al. Many others, however, understand the sen- 
tence thus: For even though there are gods so-called whether in heaven or 
upon earth; as there are gods (so-called; 1. 6. imaginary gods) many and 
lords many. ‘The first interpretation adheres most closely to the Greek. 
— ἀλλ᾽ ἡμῖν εἷς θεὸς ὁ πατήο, κτέ., yet to us (emphat.) there zs one God, 
the Father (not only the father of our Lord Jesus Christ, but ovr Father, 


192 NOTES ON FIRST CORINTHIANS. 


our heavenly Father). —é€ od . . . εἰς αὐτόν, from whom (as the source, 
the creator) ave all things and we into (or for) him; ἐξ, the source; εἰς, 
the end in view, the goal, — the beginning and the end. Cf. ἐκ πίστεως εἰς 
πίστιν, Rom. 1. 17, note. — καὶ εἷς κύριος (begins a const. parallel to εἷς 
θεὸς κτὲ.) ᾿Ιησοῦς Χριστός, axd one Lord, Fesus Christ. These were 
accepted truths in every Christian church, and needed only to be stated 
in order to remind the Corinthians of the utter nothingness of all idols. 
--δι οὗ... δι’ αὐτοῦ, through whom are all things, and we through hin, 
—carrying out the conception of Christ as the one through whom the 
Father created all things (cf. John 1. 3; Col. 1. 16; Heb. 1.2), and 
through whom as our mediator we approach the Father and are spirit- 
ually created anew. Cf. 2 Cor. 5.17; Eph. 2.10. The conclusion from 
all this is, that the eating of meats offered to idols is in itself not wrong, 
if the right view of idols is steadily kept in mind; but only under this 
condition. Hence it was of great importance to state what follows in 
verse 7. No doubt, it was with this idea in mind that the council in 
Jerusalem passed the resolution mentioned in Acts 15. 20. That Paul 
did not, however, consider this resolution in all its particulars perma- 
nently binding appears in this connection and is a noteworthy fact. 


V. 7. GAN οὐκ ἐν πᾶσιν ἡ γνῶσις, But not in all men (is there) the 
definite knowledge (of which we are speaking).— τινὲς δὲ τῇ συνηθείᾳ 
κτὲ., but some (even of those who have professed to be Christians) from 
their acquaintance until now with the idol, or from their being accustomed 
until now to the idol, eat (the flesh) as something sacrificed to an idol, i.e. 
with a recognition of the idol.— καὶ ἡ συνείδησις αὐτῶν ἀσθενὴς οὖσα 
μολύνεται, and their conscience being weak, or since tt ts weak, ts defiled, ts 
debauched. All this would be true of those who had been converted 
from heathenism, but not of the Jewish converts. It was of the utmost 
importance to guard against this recognition of the idol. 


Vv. 8,9. βρῶμα δὲ ἡμᾶς κτέ., Bul anything eaten, food, will not com- 
mend us to God, or will not affect our relations to God (so Alf., EIl., 
Meyer, Kling, et al. understand the force of παραστήσει) ; nether if we 
eat are we the better, nor if we refrain from eating are we the worse. The 
order of these conditional sentences is usually reversed. So W-H., Alf, 
Meyer, R. V., et al. The thought is, there is no moral quality either in 
eating or in refraining from food. That is a fact conceded, but must 
ever be considered in close connection with the warning in verse 9. ---βλέ- 
mere δὲ μήπως ἡ ἐξουσία ὑμῶν αὕτη κτὲ., But beware lest in any way this 
your authority, your right, become a stumbling-block to the weak. ἐξουσία 
akin to ἔξεστι, 12 2s permitted. We have in this verse a principle of great 
importance and of frequent application. Though the eating of meats 
sacrificed to idols is not a practical question with us, yet there are many 
other questions of a similar character (at least involving the same gen- | 


CHAPTER VIII. 7-13. 193 


eral principle), and we should ever bear in mind the same caution, — not 
to use our own liberty in such manner as to lead others into sin or ex- 
pose them to temptation. 


Vv. Io, 11. The same principle illustrated and confirmed. — ἐὰν γάρ 
τις ἴδῃ oe... κατακείμενον, Hor if any one (referring particularly to 
the one whose conscience is weak) see thee, the one having definite knowl- 
edge, reclining (at a table) in an idol’s temple ; thus partaking zz the 
temple of the meat which had been sacrificed to an idol. It seems sur- 
prising that a Christian man would go so far as this. Such an example 
would certainly be likely to prove a πρόσκομμα to many. εἰδωλεῖον, or 
εἰδωλίον, found only in later Greek; used perhaps to avoid applying so 
sacred a word as ναός or ἱερόν to an idol’s temple. — οὐχὶ (the stronger 
form of the neg., anticipating emphatically an affirmative answer) ἡ owv- 
είδησις αὐτοῦ... . οἰκοδομηϑήσεται (οἰκοδομέω) εἰς κτέ., well not (surely) 
his conscience, since he ἐς weak, ox if he is weak (R. V.), be emboldened (or 
be built up and made firm) to eat (pres. infin., denoting something con- 
tinued or repeated, to eat habitually) the things which have been sacrificed 
to idols; εἰς TO... ἐσθίειν, (to enter) into the eating habitually etc.— 
ἀπόλλυται γὰρ ὁ ἀσϑενῶν ἐν τῇ σῇ γνώσει, For he who is weak is being 
ruined, is led on the way to ruin, in (“as the element in which,” Alf.) 
thy knowledge. Cf. Rom. 14. 15, note. —6 ἀδελφὸς . . . ἀπέϑανεν (ἀπο- 
θνήσκω), he,—the brother for whom (on account of whom) Christ died. 
A most touching suggestion! Cf. again Rom. 14. 15, note. The theo- 
logical question may arise here, Can the brother for whom Christ died 
be ruined so as to be finally lost? In answer to this question note again 
the force of the pres. tense. Although when on the road to complete 
ruin he may, and will, as many of us believe, be rescued by divine grace, 
yet how much he may be harmed, how much may be taken from the joys 
of Heaven, who can tell? How much meaning there may be in ch. 3. 15, 
no one can now fully comprehend. 


Vv. 12,13. οὕτως δὲ κτέ., And thus (in the manner above described) 
while sinning against the brethren and smiting their conscience which is 
weak, or when it is weak, ye sin against Christ, —the most touching 
consideration of all. Note the metaphor in τύπτοντες, smiting, striking ; 
denoting the barbarous cruelty of the δοί. -- διόπερ, Wherefore, in view of 
all these considerations, introducing the noble and fixed resolution of 
Paul himself. — εἰ βρῶμα σκανδαλίζει... od μὴ φάγω (aor. subjunc. 
of ἔφαγον, pres. ἐσθίω) κρέα (neut. plur. fr. κρέας) εἰς τὸν αἰώνα, 27 any- 
thing eaten causes my brother to stumble, I certainly will not eat meat 
ever in the future. Note the force of the double neg. οὐ μή, Good. ὃ 257 ; 
H-A. 1032. βρῶμα, food in general; κρέα, meat, flesh. It is not neces- 
sary to assign to eis τὸν αἰῶνα here any other than its ordinary meaning. 


13 


194 NOTES ON FIRST CORINTHIANS. 


The emphasis of the whole statement is noteworthy. With the thought 
cf. Rom. 14. 20, 21. --- ἵνα μὴ . . . σκανδαλίσω, that 7 may not cause my 
brother to stumble (as I should run the risk of doing, if I should knowingly 
eat the things sacrificed to idols). Note the emphatic repetition of τὸν 
ἀδελφόν pov: also the difference between σκανδαλίζει, pres. tense, a con- 
tinued or repeated action, and σκανδαλίσω, aor. subjunc., a simple oc- 
currence of the action, even in a single instance. 


Cuap. IX. Paul illustrates his spirit of self-denial by referring 
to his rights as an apostle, and to the fact that he did not avail him- 
self of them, but for the sake of Christ and for the salvation of men 
adapted himself to the most varying situations (vv. I-22). The 
example of those who run in the race-course and of the athlete to 
be imitated. Their reward and that of the Christian contrasted 


(vv. 23-27). 


V.1. Οὐκ εἰμὶ ἐλεύθερος ; κτέ. (note the neg. οὐκ, οὐχί (emphat.), od, 
suggesting an affirmative answer to all these questions), Am J not free 
(cf. verse 19)? —i.e. independent of men,—so that the resolution in 
ch. 8. 13 was wholly voluntary. Am J not an apostle? i.e. not only free, 
but possessing authority. — οὐχὶ... ἑόρακα (Att. ἑώρακα, fr. dpdw) 5 
Have I not seen Fesus our Lord? said in proof of his divine appointment 
as an apostle. Any reference to his having seen Christ in the flesh, as 
has been inferred from 2 Cor. 5. 16, would here be irrelevant. He had 
seen the glorified Jesus and received a commission from him on the way 
to Damascus (Acts, chapters 9. 22. 26; 1 Cor. 15.8: cf. also Acts 18.9; 
2 Cor. 12. 1 ff.). — οὐ τὸ ἔργον μου Kré., Ave not ye my work in the Lord ? 
—a further and substantial proof of his apostleship. ἐν κυρίῳ (emphat. 
posit.) connect in thought with the entire question, and not simply with 
τὸ ἔργον μου. 


Vv. 2,3. εἰ ἄλλοις οὐκ εἰμὶ ἀπόστολος (note again the neg. οὐκ ina 
condition, — joined closely with the verb), κτέ., 27) to others Tam not an 
apostle, yet at least to you Tam. His apostleship had been questioned by 
an influential party in Corinth. — 4 γὰρ (introduces the proof of the fore- 
going statement) σφραγίς pov... ἐν κυρίῳ, for the seal of my apostleship 
(my divine commission) are ye in the Lord. % σφραγίς, the impression of 
a seal, the outward sign which warrants and secures anything. Cf. Rom. 
4.11; 2 Tim. 2.19. Often in Rev. — ἐν κυρίῳ as in verse I. Connect 
with the whole clause ἡ σφοαγὶς κτέ. --- ἣ ἐμὴ ἀπολογία... αὕτη (note 
the asyndeton, —an emphatic statement added closely to the preceding ; 
the emphatic words at the beginning and end of the sentence). This 
(referring to what precedes, — the fact that you are the seal of my apostle- 
ship) ἦς my defence to those who examine me, who call my apostleship im 


CHAPTER IX. 1-6. 195 


question and put me on trial. I think the reference of αὕτη to what pre- 
cedes is plainer when the sentence is translated in the above order ; so 
B. U., Poor, et al. Many, however, understand αὕτη to point to what 
follows, —so Chrys., Vulg., Luther, O. V., et al.,—but the logical con- 
nection seems far less intelligible. αὕτη is “ predicate, not subject,” Alf., 
Edwards ; αὕτη is “ subject, not predicate,” Kling, De Wette. It may be 
viewed either way grammatically. 


V. 4. In the same line of thought with verse 1. Verses 2 and 3 form 
a slight digression, giving the proof of his apostleship. — μὴ (in a ques- 
tion suggesting a negative answer, and not usually rendered into English) 
οὐκ (join closely with the verb). . . φαγεῖν (ἐσθίω) καὶ πεῖν (Att. πιεῖν, 
. fr. πίνω) ; Are we without a right to eat and drink? ox Is it true that we 
have not a right etc.; or in still another form, We are not without a right 
to cat and drink, are we? In each form the answer Wo! is suggested 
(οὐκ ἔχω, Lhave not, am destitute of, am without). It is doubtful whether 
in using the plural here Paul has in mind others besides himself. φαγεῖν 
καὶ πεῖν, to eat and drink, i.e. at the expense of the churches; not refer. 
ring here to the Jewish restrictions respecting food, nor to meats sacrificed 
to idols. 


V. 5. μὴ οὐκ ἔχομεν (as inverse 4) . . . περιάγειν, Are we without a 
right to lead about (i.e. with us on our missionary journeys, at the expense 
of the churches, — this, and not the question of a right to marry, is the 
leading thought, as suggested by the connection) a sister as wife? His 
right to have a wife, though not the leading thought, is implied. The 
Roman Catholic interpretation, that γυναῖκα may here mean a serving- 
woman, is contrary to the ordinary usage of the word, and suggests some- 
thing which would be nothing short of a scandal. It is also opposed to 
what is implied in Matt. 8. 14. — ὡς καὶ of λοιποὶ ἀπόστολοι, as the rest 
of the apostles also. ἀπόστολοι here in the wider sense, as Barnabas is 
included in the argument. This does not necessarily imply that all the 
apostles excepting Paul and Barnabas were actually married, but only that 
they had this right, and that many of them had availed themselves of it. — 
Kal οἱ ἀδελφοὶ τοῦ κυρίου, ard the brethren of the Lord. I can have no 
doubt that this is to be taken in its simplest and plainest meaning, — the 
sons of Joseph and Mary, who were born after our Lord. The best 
known of these was James, pastor of the church in Jerusalem. Gal. 1.19; 
2.9, 12; Acts 12.17; 15.13; 21. 18. — καὶ Κηφᾶς, and Cephas? Cf. 
ch, 1. 12, note. On the general question, brethren of the Lord, see Bible 
Dict., art. Brother. 


V. 6. ἢ μόνος ἐγὼ... μὴ ἐργάζεσθαι ; Or have 7 only and Barnabas 
not a right to refrain from working? % as in ch. 6. 2, 9. Or (if you deny 
the truth of my reasoning, does it really follow that) we only Barnabas 


196 NOTES ON FIRST CORINTHIANS. 


and Tare without a right etc. Note the negatives οὐκ w. the indic., μή 
w. the infin. For an account of Barnabas and of his relations to Paul see 
Bible Dict. It appears that he had adopted Paul’s custom of self-support, 
and that this fact was known to the Corinthians. 

V.7. Three examples from common occupations, showing that the 
laborer might expect a support from that in which he was engaged. — 
τίς στρατεύεται. .. ποτέ (emphat. posit.) ; Who serves as a soldier at his 
own expense ever? ὀψωνίοις - see Lex. ὀψώνιον. --- τίς φυτεύει κτέ.; Who 
plants a vineyard and does not eat the fruit of it? Note here the acc. 
τὸν καρπόν w. ἐσθίει, pres. tense, denoting the beginning and continuance 
of an action. It does not imply that he completes the action, i.e. that he 
eats a// the fruit. In the next clause note a change of construction, — 
ἐκ w. the gen., presenting the same general thought. No particular stress 
is to be laid on this change. — ἢ τίς ποιμαίνει ποίμνην (note the allite- 
ration, not easily translated) kal... οὐκ ἐσθίει ; or who takes the care 
of a flock (or herd) and does not eat of the milk of the flock? ποιμαίνω de- 
notes the entire care, not merely the feeding; and ποίμνη signifies either 
a flock of sheep or of goats, or the two in one flock, or a herd of cattle. 
The const. ἐκ τοῦ γάλακτος... οὐκ ἐσθίει may be suggested by the fact 
that other articles of food are made of the milk and eatez; also by the 
sale of a portion of these articles the herdsman or shepherd obtains his 
entire living. All the facts referred to in this verse would be familiar to 
the Corinthians and very suggestive. 

Vv. 8,9. μὴ (suggesting a negative answer) ...Aadd, Do 7 speak 
these things according to human judgment? — ἢ (as in verse 6) καὶ 6 
νόμος... οὐ λέγει ; or (if I say these things according to human judg- 
ment of what is right, is it true that the law is silent on this point?) che 
law also does it not say these things? An affirmative answer is suggested 
by the neg. od. On the difference between λαλῶ and λέγω in N. Test. 
see Rom. 3. 19, note. The distinction seems by no means so marked as 
in classic Greek. — ἐν yap τῷ Μωύσέως νόμῳ γέγραπται (γράφω). (Yes! 
the law also says these things,) For zz the law of Moses it is written. 
There is a degree of solemnity in the form of statement (Meyer). — 
οὐ κημώσεις (or diudceis) βοῦν ἀλοῶντα (ἀλοάω), Thou shalt not muzzle 
an ox while treading out the grain, —Yeut. 25. 4, in the language of the 
LXX.., except κημώσεις, st. φιμώσεις. Notice the form of the prohibition, 
ov w. fut. indic.; Winer, § 43. 5, c. — μὴ τῶν βοῶν μέλει τῷ θεῷ; 75 22 
Sor the oxen that God cares? βοῶν, gen. of cause; Oe, dat. w. the impers. 
verb. Note again the force of the neg. μή ina question. God does not 
utter this command because of his care for the oxen, does he? Answer 
suggested, No! not on that account only or chiefly. 


V. το. ἢ δι ἡμᾶς... λέγει ; or (as we may suppose) does he say this 
altogether on our account ?— Vv ἡμᾶς yap (confirmatory) ἐγράφη (γράφω), 


CHAPTER IX. 7-14. 197 


On our account certainly it was written. The bearing of all this on the 
argument of the apostle is plain. The word ἡμᾶς has particular reference 
to Christian preachers (so Chrys., Theoph., Neand., Meyer, Alf., Ell., 
et al.). — ὅτι ὀφείλει... ἀροτριᾶν, because, or in view of the fact that, he 
who plows ought to plow in hope. ἐπ᾽ ἐλπίδι, lit. upon hope, as the basis of 
his action. In Rom. 8. 20 we find the form ἐφ᾽ ἐλπίδι (Tisch.), ἐφ᾽ ἑλπίδι 
(W-H.). — καὶ ὁ ἀλοῶν.... τοῦ μετέχειν, and he who threshes (ought to 
thresh) ἦγε hope of having a share. See Lex. μετέχω. The reference and 
application to the Christian laborer is very plain. Is this principle less 
true now than it was then ? 


V.11. Application. εἰ ἡμεῖς... ἐσπείραμεν (σπείρω), μέγα (sc. ἐστίν) 
εἰ ἡμεῖς... θερίσομεν (θερίζω) ; Lf we sowed for you things which are 
spiritual (the vital truths of Christianity), zs 290 a@ great matter if we shall 
reap your carnal possessions ? εἰ w. the indic., the supposition of an actual 
fact; ἡμεῖς, we, i.e. Paul and those who were laboring with him. Note 
the emphatic juxtaposition, ἡμεῖς ὑμῖν, ἡμεῖς ὑμῶν. The argument of this 
verse is a majori ad minus, and must have led the Corinthian Christians 
to very serious reflection: ὅτι μείζονα λαμβάνουσιν ἢ διδόασιν (Chrys.). 
Note the contrast πνευματικά and σαρκικά, things of ¢he spirit, things of 
the flesh (i. e. food and what we call “the necessaries of life ἢ). 


V. 12. Confirmation of the principle from the example of others. — 
εἰ ἄλλοι τῆς ὑμῶν ἐξουσίας μετέχουσιν, οὐ μᾶλλον ἡμεῖς ; Lf others have 
a share in the authority over you, do not we still more? Note the emphat. 
posit. of ἡμεῖς, we, i.e. Paul and those who labored with him; ἄλλοι, 
others, referring apparently to those who had entered the field after the 
departure of Paul, not necessarily meaning the false teachers; ὑμῶν, 
objective gen. — GAN οὐκ ἐχρησάμεθα (χράομαι) κτέ., But we did not 
(when we were with you) wse this authority. — ἀλλὰ... στέγομεν ἵνα μὴ 
κτὲ., but we bear all things that we may not cause (lit. give) any hindrance 
(any obstruction) to the gospel of Christ. πάντα, all things, such as labor, 
privations, hardships ; oréyw occurs but four times in the N. Test. For 
the various meanings in class. Gr. see L. and Sc. 


Vv. 13, 14. Further confirmation of his right to a support; from 
Jewish customs, and also from a precept of the Lord Jesus. — οὐκ οἴδατε, 
do ye not know, implies a well-known fact. — ὅτι ot τὰ ἱερὰ ἐργαζόμενοι 

«ον ἐσθίουσιν ; that those who work at the sacred things (i.e. the priests 
who discharge their various duties in the temple) eat (of) the things of the 
sacred place,i. e. the temple?—ot τῷ θυσιαστηρίῳ παρεδρεύοντες . . - 
cuppep(Lovrar; (and that) those who attend at (lit. sit beside) the altar take 
a share with the altar? Note the force of the mid. συμμερίζονται, take to 
themselves a share, a portion. — οὕτως καὶ ὁ κύριος διέταξεν (δια-τάσσω) 
.. » Civ (ζάω). So also the Lord ordained, arranged, for those who preach 


198 NOTES ‘ON FIRST CORINTHIANS. 


the gospel that they should live (lit. to live) by the gospel (or of the gospel). 
6 κύριος, the Lord, i.e. Christ. Cf. Matt. το. το; Luke το. 7,8. ἐκ de- 
notes the source, the means by which. 


V. 15. From this point to the end of the chapter, Paul speaks of him- 
self, — of his self-denial and devotion to the one great work of preaching 
the gospel. — ἐγὼ (emphat.) δὲ οὐ κέχρημαι κτέ., But [have not used any 
one of these things, i.e. the things enumerated above; all that would come 
under the head of ἐξουσία. Note the emphatic negation, οὐ... οὐδενί ; 
also the perf. κέχρημαι, [have not used (up to the present time). —ov« 
ἔγραψα δὲ ταῦτα, And / write not,or [have not written, these things; 
ἔγραψα, epistolary aor. Win. § 40. 5, p. 278. —tva οὕτως γένηται ἐν ἐμοί, 
that it may become thus (as I have above written; namely, that the 
preachers and teachers of the gospel should receive a support from the 
churches) 2” my case, lit. 7x me. Cf. ἐν w. dat., Matt. 17. 12; Luke 
23. 31 — καλὸν γάρ μοι μᾶλλον ἀποθανεῖν ἢ, for (12 were) good for me to 
die rather than—. At this point, the punctuation of W-H., who place 
a dash after #, thus indicating a sudden break in the sentence, seems the 
simplest and plainest.— τὸ καύχημά pov οὐδεὶς κενώτει, My slorying no 
man shall make void! This is uttered in the form of a direct sentence 
(οὐδεὶς κενώσει), and with deep emotion. In reading the entire verse, a 
pause should be made after the word 4, than. The Vulg., O. V., B. U., 
R. V ,and most of the other versions, are from the reading τὶς κενώσῃ, 
Text. Rec. Alford reads tis κενώσει. Tisch., W-H., Tregel., with all 
the oldest MSS., have οὐδεὶς κενώσει. It must be acknowledged that the 
reading of the Greek and the construction are not entirely certain. The 
general thought, however, remains with each of the various constructions 
substantially the same; namely, I prefer to perish with hunger and want 
rather than to depart from this my custom of self-support, and thus lose 
my present ground of glorying. Note the N. Test. use of καυχάομαι, to 
glory, to rejoice; and of καύχημα, ground of glorying and rejoicing. 


Vv. 16,17. The reason why he held so firmly to this καύχημα. --- ἐὰν 
yap εὐαγγελίζωμα', οὐκ ἔστιν por καύχημα, For if J preach (pres. tense, 
continue to preach) the gospel, I have not (lit. there does not exist to me) a 
ground of slorying (in the faithful discharge of this duty, I find no ground 
of glorying) ; for a necessity is laid upon me (ἀνάγκη γάρ μοι ἐπίκειται). ---- 
oval yap μοί ἐστιν ἐὰν μὴ evayyeAlLopar, for woe is to me if I do not 
preach the gospel. This clause repeats in still stronger language the idea 
in the preceding; and the argument is made still plainer in what follows. 
- εἰ yap ἑκὼν τοῦτο πράσσω, μισθὸν exw For if of mine own will (as 
a business matter of my own choosing) 7 do ¢his (then, in that case) 7 
have a reward (I have 267). --- εἰ δὲ ἄκων, οἰκονομίαν πεπίστευμαι, dzt 
if (I do this) ot of mine own will, I have been intrusted with a steward- 
ship (Lam in the position of a steward). I can find in this no ground of 


CHAPTER IX. 15-21. 199 


glorying. I can discharge the duties of a steward well, and meet with 
approval; but nothing more. 

V. 18. τίς οὖν μου ἐστὶν ὁ μισθός; What then is my reward ? The 
answer to this question lies in what follows. — ἵνα εὐαγγελιζόμενος . .. 
θήσω κτέ., (Lt is) that, in preaching the gospel, I may make the gospel with- 
out expense. — ες TO μὴ καταχρήσασθαι Kré, so ας not to use in full my 
rvicht in the gospel. “He could not consent to place himself in any other 
relations to the Corinthian church (cf. verse 15); and to him the con- 
sciousness that he was giving to them the gospel and winning souls to 
Christ without a recompense from them was a sufficient reward, and a 
ground of glorying. Various constructions and interpretations have been 
put upon this verse; but I think the above follows the Greek closely and 
presents the argument consistently. Note the grammatical points: τίς, 
what, agrees in gender w. μισθός ; ἵνα w. fut. indic. θήσω, st. subjunc. ἡ 


Vv. 19, 20. In what follows he describes more particularly the char- 
acter of his work, with the motive which influenced him. — ’Enev8epos yap 
dy xré., For (a confirmation of the last clause, that he did not use in full 
his right, his ἐξουσία, in the work of preaching the gospel) demg free, or 
though I was free, from all (men), 7 made myself a bond-servant to all. — 
ἵνα... κερδήσω (aor. subjunc. fr. κερδαίνω), that 7 micht gain (i.e. to 
Christ) the more, the greater number (of them, the persons included in 
πᾶσιν and πάντων). I cannot understand it to mean, as some do, more 
than any of the other apostles. Not only does the Greek fail to convey 
that idea, but it seems inconsistent with the spirit and teaching of Paul. 
Cf. Rom. 12, 10.— Here follow specifications under the general state- 
ment.— καὶ ἐγενόμην τοῖς ᾿Ιουδαίοις κτέ., Ard (καί epexeget.) 7 became 
to the Fews as a Few that 7 might gain Fews. This sentence has respect 
to the nationality; the next, to the religious status. In what particulars 
Paul became as a Jew to the Jews, he does not here tell us. We learn 
something on this point in Acts 16.3; 21. 26. --- τοῖς ὑπὸ γόμον ὡς ὑπὸ 
νόμον, κτέ., Zo those who are under the law as under the law, though not be- 
ing myself under the law, that I might gain those who are under the law. 
What Paul meant by the declaration that he was not under the law, 
appears in his epistles to the Galatians and to the Romans. See espe- 
cially Gal. 2. 19 ff. For the omission of the art. w. νόμον, see Winer, 
§ 19, p. 122. Of course, the Mosaic law with all its attendant ceremonies 
is here meant. 

V. 21. Further specifications. — τοῖς ἀνόμοις ὡς ἄνομος (sc. ἐγενόμην) 
μὴ Sv ἄνομος θεοῦ GAN’ Evvopos Χριστοῦ, fo chose who are without the 
Jaw (i. e. to the Gentiles, who were without the Mosaic law, as without the 
law (i.e. not following the Jewish observances of feasts, fasts, etc.), 
though not (lit. not being) without the law of God (i.e. not without the 
spiritual, or moral, law of God, which is universal and eternal in its re- 


200 NOTES ON FIRST CORINTHIANS. 


quirements), Aut in the law of Christ. Our Lord himself pointed out and 
sanctioned that which is eternal and spiritual in the law: Matt. 22. 37- 
40; Mark 12. 28-31; Luke Io. 25-27. Cf. Rom. 13.9, 10; Gal. 5. 14; 
6.2. The genitives θεοῦ and Χριστοῦ may be viewed as objective with 
the adjs. ἄνομος and ἔννομος ; thus, ot being without the law in relation to 
God, but in the law in relation to Christ. This verse is usually rendered, 
To those who are without law, as without law etc , omitting the article 
throughout the verse ; but I much prefer to express the article, not only 
to make the rendering of this verse correspond to that of the preceding, 
but especially on account of the idea. The Corinthians, and in fact all 
the churches to which Paul wrote, were under the Roman Empire, from 
which the common law of modern nations is chiefly transmitted; and it 
cannot in truth, in the ordinary sense of the expression, be said that they 
were “ without law.” Yet they were, at least the Gentile portion of the 
church, “without the Mosaic law,” as νόμος is usually understood in 
the N. Test. Luther renders ἔννομος Χριστοῦ, ix dem Geselz Christi ; 
Martin, sous la loi de Christ, with the article. —tva κερδάνω τοὺς ἀνόμους, 
that 7 might gain those who are without the law. The subjunc. κερδάνω, 
here and in the entire connection, rendered might etc., like the optat., 
because dependent on a historic tense (ἐγενόμην) Note how much 
less frequently the optat. is used in N. Test. than in Attic Greek. The 
Attic form of the Ist aor. subjunc., κερδάνω, certainly seems surprising, 
while κερδήσω occurs so many times in close connection. W-HEI. read 
κερδανῶ, fut. indic. after ἵνα, as in verse 18, θήσω; and this is probably 
the true original intention of the writer, — the fut. indicating more dis- 
tinctly than the aor. subjunc. an expectation. Bear in mind that the 
most ancient MSS. are all uncial, hence without the written accents. 
This word would be KEPAANQ, without accent, and this may be either 
fut. indic. or Attic aor. subjunc. The Text. Rec. has here κερδήσω, but 
this is not adopted by any recent critical editor. 


V. 22. ἐγενόμην τοῖς ἀσθενέσιν ἀσθενής, Zo the weak 7 became weak. 
“The weak ” were those who were yet weak in faith, not strong in 
Christian character. Cf..ch.8. 7° if.; Rom. 14. το τοῦτ 1 Thess. Ὁ ἘΠῚ 
Acts 20. 35. I cannot think with Alf. that it refers to “those who had 
not strength to believe and receive the gospel.” —JZ became weak, i.e. 
I entered into sympathy with them in every possible way. Many a 
Christian pastor has learned in his own experiences the meaning of 
this. —tva . . . κερδήσω, that 7) might gain the weak, i.e. that I might 
win them over to strength of Christian character, to take a decided 
stand for Christ.—tois πᾶσιν γέγονα πάντα, ἵνα πάντως τινὰς σώσω 
(σώζω). Note the emphatic repetition, πᾶσιν... πάντα... πάντως. 
To all men I have become all things, that by all means 7 may save some ; 
σώσω either fut. indic. or aor. subjunc. in form; in meaning does not 


Chine Pick 1X, 22-2ς. 201 


differ materially from κερδήσω. But what could Paul mean by such 
a statement as this, —al/ things to all men? Did he with easy con- 
science, like many in modern times, sacrifice, or bend, Christian prin- 
ciple whenever it seemed to him convenient or from a worldly point 
of view expedient? Not at all. The Corinthians knew him too well 
to understand him in this way. They knew full well that he never 
from any worldly motive would swerve a hair’s breadth from the strict- 
est principles of duty. They would have no difficulty in understand- 
ing his statement, —that he sought to Adapt himself to all the various 
circumstances and conditions of human life, to enter into the closest 
sympathy with all human hearts, for the sake of touching them and 
winning them to the truth, as did our Lord himself in his life on 
earth. 

Vv. 23, 24. πάντα δὲ ποιῶ διὰ τὸ εὐαγγέλιον, ἵνα... γένωμαι, 
And I do all things on account of the gospel (all the things enumerated 
above, impelled by one motive), that 7 may become a fellow-partaker of 
it (a partaker with others of the blessings promised in the gospel, — 
eternal life with the redeemed in heaven); fa... γένωμαι, the final 
cause, the end in view,—epexegetical of διὰ τὸ evdayy-, the moving 
cause. Note that the apostle speaks of himself as being a συνκοινωνός, 
a fellow-partaker The Christian race and the Christian contest are 
next presented as differing in one most important feature, suggested 
apparently by the word συνκοινωνός, from the races and athletic con- 
tests with which the Corinthians were undoubtedly familiar in the 
Isthmian games, celebrated only a few miles away from Corinth. — οὐκ 
οἴδατε (as in verse 13, implying a well-known fact) ὅτι ot . . . τρέχον- 
τες κτέ., Do ye not know that those who run in a race-course (in a Ssta- 
dium) —all indeed run, but one receives the prize? πάντες μὲν... εἷς 
δέ, appos. w. of . . . τρέχοντες. --- οὕτως τρέχετε (imperat.) ἵνα καταλά- 
Byte, Zhus (like one of those in the race-course) do ye run (pres. 
imperat., continue to run), that ye may surely receive, that ye may grasp 
firmly (the prize); λαμβάνω, to take, receive; nara(intens.)AauBave, 
to take, or receive, firmly. Note also the force of the aor. καταλάβητε, 
that ye may grasp firmly (as an accomplished fact). 


V. 25. A further comparison in the same 11Π6. --- πᾶς δὲ 6 ἀγωνιζό- 
μενος πάντα ἐγκρατεύεται, ἐκεῖνοι (sc. ἐγκρατεύονται) μὲν οὖν (confirm- 
atory) ἵνα... λάβωσιν, ἡμεῖς δὲ ἄφθαρτον (emphat. posit., sc. στέφανον), 
And every man who engages in an athletic contest ts in all things tem- 
berate, they indeed (plur. referring to the collective idea in πᾶς) that 
they may receive a corruptible crown ; but we, an incorruptible ; στέφανον, 
a crown, wreath, garland. In the Olympic games, the garland was 
of wild olive, cut from a tree in the sacred grove at Olympia. Palm 
leaves were at the same time placed in the hands of the victors. 


202 NOTES ON FIRST CORINTHIANS. 


Hence the expression “to carry off the palm.” In the Isthmian games,,. 
the garlands were at one time of pine, afterwards of ivy, and still 
later, again of pine. All of these materials were ‘‘corruptible,” but 
the crown which the Christian will receive at the end of his race- 
course will be “incorruptible.” Again, note another most important dif- 
ference . in these earthly contests only ove, the victor, receives the crown; 
but αἰ who run the Christian race-course will receive at last a crown; 
yes, and that crown will be incorruptible, “the crown of glory that 
fadeth not away.” 1 Pet. 5. 4. Let us take courage: the end is not 
far off. 


V. 26. The thought in these closing verses of the chapter is in 
keeping with that above,—his uniform self-denial. — ἐγὼ (emphat. 
posit.) τοίνυν (only here in Paul’s epistles; once in Luke; once in 
James; once in Heb.) οὕτως τρέχω, / therefore so run, thus run (as the 
runner in the race-course). The emphatic force of οὕτως is liable to 
be overlooked in the English rendering so. The German a/so (Luther) 
is better, though Iess emphatic, I think, than the Greek. The Vulg. 
sic makes the thought clear. Still it is less emphatic than the Greek. 
Cf. ch 3. 15, note, where the proper force of οὕτως is, as here, im- 
portant for a correct apprehension of the meaning of the sentence. — 
ὡς οὐκ ἀδήλως, as not uncertainly. Note here the absolute neg. οὐκ, 
much less frequent in N. Test. than in Attic, and hence all the more 
emphatic. J therefore thus run, as (one who runs) actually with no uncer- 
tainty; non in incertum, Vulg.; scio quod fetam et guomodo, Beng. ; πρὸς 
σκοπόν τινα βλέπων, οὐκ εἰκῇ καὶ μάτην, Chrys.; cf. Phil. 3. 14, κατὰ 
σκοπὸν διώκω εἰς τὸ βραβεῖον κτέ. --- οὕτως πυκτεύω, J thus engage in box- 
ing. This corresponds to 6 ἀγωνιζόμενος above. Boxing was one of the 
most prominent of the athletic contests. Those who have visited Rome 
will perhaps remember the antique statues of boxers in the art mu- 
seums. — ds οὐκ ἀέρα Sépwv, as not beating air (mere empty air, instead 
of an actual antagonist). δέρων is an expressive word, deating so as to 
knock off the skin, faying; see Thayer, L. and Sc.; used in Pauls 
epistles only here and in 2 Cor. 11. 20; elsewhere in N. Test. only in 
the Gospels and Acts. 


V. 27. GAN ὑπωπιάζω pov τὸ σῶμα Kal δουλαγωγῶ, but 77) discipline 
severely (see L. and Sc.), 7 bruise my body (ich bliue mir den Leib, Meyer ; 
je mortifie mon corps, Martin), and bring it into bondage (into the condi- 
tion of a bond-servant, δοῦλος, mache zum Sclaven, Meyer). It is easy 
to see how an abuse of this declaration may have led to the ascetic 
absurdities of subsequent times in the Christian church. The sentence 
means simply that he sought to bring the physical appetites and pas- 
sions all under the control of reason and conscience; and the argu- 
ment of the chapter shows that he was willing to deny himself, in many 


CHAPTERS IX. 26—X.1. 203 


ways, of things which were perfectly lawful, things which were his 
right (ἐξουσία), for the better and surer accomplishment of this great 
end. The same general thought is expressed above in πάντα ἐγκρατεύ- 
erat, though perhaps with less emphasis. In connection with what Paul 
here says of the body, it is well to bear in mind what the same writer 
has said in another connection: ch. 6. 15, Do ye not know that your 
bodies are members of Christ? Verse 19 Do ye not know that your body 
25 ὦ temple of the Holy Spirit within you? —two different views, each 
very intelligible in its own connection, and by no means contradictory. — 
μήπως ἄλλοις κηρύξας αὐτὸς ἀδόκιμος γένωμαι, Jest by some means, having 
made proclamation (having been a herald) to others, I myself become disap- 
proved, rejected. ‘Vhe figure of the race-course is thus carried through to the 
end of the sentence; and the apostle presents himself under the two- 
fold figure of one running in the race-course, and of the herald who 
proclaimed the laws of the contest and summoned the runners to enter 
the race. κηρύξας, having acted as a herald, akin to κῆρυξ, a herald. 
This meaning of κηρύσσω should never be lost sight of in the N. Test. 
ἀδόκιμος, disapproved, i.e. unworthy of the prize. The doctrine of the 
perseverance of the saints is nowhere in the N. Test. presented in 
such a way as to lead to self-indulgence, or to remissness in Christian 
duty ; but everywhere the necessity of vigilance, of self-denial, and of 
the most strenuous effort, is urged upon the disciple of Christ, as the 
evidence, and the only evidence, that he is actually a true disciple, 
and will at last receive an incorruptible crown. 


CuHap. X. The importance of the principles laid down in the 
preceding chapter illustrated by a striking passage in Jewish his- 
tory (vv. I-11). An exhortation and an encouragement following 
this illustration (vv. 12, 13). A warning against the danger of 
mingling idolatrous ideas and practices with the Lord’s Supper 
(vv. 14-22). Some practical instructions of the highest impor- 
tance at that time respecting the eating of meats sacrificed to idols 
(vv. 23-ch. 11. 1). This is in close connection with the argument 
in ch. 8. 


V. 1. Οὐ θέλω yap ὑμᾶς ἀγνοεῖν, For (γάρ introduces the illustration) 
Lam not willing that you continue ignorant. The thought was in part no 
doubt a new one to them; and the expression is used elsewhere, as here, 
to introduce something important. Cf. Rom. 1. 13; II. 25, notes. — 
ἀδελφοί: an affectionate address to the entire church. — ὅτι of πατέρες 
ἡμῶν . .. διῆλθον (διέρχομαι), that our fathers were all under the cloud 
and all passed through the sea. Cf. Ex. 13. 21 ff.; also ch. 14. Note 


204 # NOTES ON FIRST CORINTHIANS. 


ὑπό w. the acc., extending under ; never w. the dat. in N. Test. Article 
used because a definite and well-known object is spoken of. The ex- 
pression our fathers was literally true of the Jewish members of the 
church; but it was also true of the Gentile converts, inasmuch as the 
ancient Israelites were the people through whom the earliest oracles of 
God had been transmitted to the Gentile world, and hence might be 
viewed as spiritual fathers, in the same manner in which Abraham is 
viewed as the father of the faithful in all subsequent ages. Cf. Rom. 3. 2; 
SrA fp 23. 27 Η : 


V.2. καὶ πάντες... ἐβαπτίσθησαν κτέ. (note the emphatic repetition 
of πάντες in vv. 1, 2, 3, 4), and were all baptized into Moses in the cloud 
and in the sea. The reading ἐβαπτίσαντο, mid. voice, received baptism as a — 
voluntary act, is preferred by many (W-H., Alf., Meyer, et al.). Cf. 
Acts 22. 16. — εἰς τὸν Μωύσῆν (cf. εἰς Χριστὸν ᾿Ιησοῦν, Rom. 6. 3, note), 
into Moses, i.e. recognizing and acknowledging him as their leader. 
“Entered by the act of such immersion into a solemn covenant with 
God, and became his church under the law, as given by Moses, God’s ser- 
vant, —just as we Christians by our baptism are bound in a solemn cove- 
nant with God, and enter his church under the gospel as brought in by 
Christ, God’s eternal Son. See Heb. 3. 5,6.” Alf. — ἐν τῇ νεφέλῃ καὶ 
ἐν τῇ θυλάσσῃ. “ They passed under both, as the baptized passes under 
water,” Alf. ‘ The cloud is, in a measure, taken together with the water 
(not symbolically of the Spirit), as the element into which they entered, 
and wherein they became, as it were, submerged, in order thence to 
emerge again,” Kling. “ἐν is local, as in βαπτίζειν ἐν ὕδατι, Matt. 
3. 11, a/., indicating the element in which, by immersion and emergence, 
the baptism was effected,” Meyer. ‘‘ Cloud and sea, both together as 
type of the baptismal water, must be thought of as alike (gleichartig) 
according to their nature.” Meyer. ‘‘ Et xubes proprium humorem 
portat,” Beng. ‘‘ The type appropriated the subjects to Moses as 
his ; the antitype appropriates them to Christ as his redeemed ones,” 
Meyer. 


Vv. 3,4. As the ordinance of baptism had been prefigured in the his- 
tory of the Israelites, so also that of the Lord’s Supper. — kal πάντες 
«νον ἔφαγον (ἐσθίω), and all ate the same spiritual food. This was 
the manna, miraculously provided for them. Cf. Ex. 16. 13 ff.; Psalm 
78. 24 ff. — καὶ πάντες... ἔπιον (aor. of πίνω) πόμα, and all drank the 
same spiritual drink. Ex. 17. 1-6; Num. 20. 2-11. — ἔπινον (imperf. 
of πίνω) yap... ὃ Χριστός, for they continued to drink from (out from) 
a spiritual rock accompanying (them), and the rock (this spiritual rock that 
accompanied them) was Christ (or, I am inclined to render 6 Χριστός 
here the Christ, as in so many passages in the Gospels and Acts in the 
R. V.), — spiritual drink from a spiritual rock, and the rock was the Christ, 


CHAPTER X. 2-8. δ τ 


the Messiah. Much has been written and much more may be written on 
this passage without making the simple statement any clearer. The 
events attending the removal of the children of Israel from Egypt to the 
promised land were supernatural and miraculous, and hence ordinary 
human experience furnishes no analogy to them. We can only take the 
statements as they stand in the sacred word. In itself the sentence is 
clear and without ambiguity. It should not be forgotten that Paul here 
speaks of the rock as “spiritual.” 


Vv. 5,6. ἀλλ᾽ οὐκ... . εὐδόκησεν ὁ θεός, But not with (lit. iz) the 
greater number of them was God well pleased. “ A tragical litotes.”” Meyer. 
Only Caleb and Joshua were permitted to reach the promised land; 
Num. 14. 30. — κατεστρώθησαν (κατα-στρώννυμι) .. . ἐν τῇ ἐρήμῳ, for 
they were strewed (scattered) in the wilderness (in the desert). Num. 
14. 16, 29; οἴ. Heb. 3.17. — ταῦτα δὲ... ἐγενήθησαν (= ἐγένοντο, fr. 
γίγνομαι), And these things (ταῦτα, subj., as in verse 11) decame (plur. verb, 
agreeing w. the pred. τύποι) examples (figures, Vorbilder, Meyer) for us. 
τύπος, a print, impression, pattern; akin to τύπτω. Cf. Rom. 5. 14. 
These were examzf/es, not for imitation, but for warning, —examples of 
God’s dealing with the disobedient, as is made plain in the following 
words. — εἰς (the endin view) τὸ μὴ εἶναι ἡμᾶς (subj. after the infin., as 
often in the N. Test.) κτὲέ., that we should not be longing for { persons lust- 
ing after) evil things,—a general expression, anything whatsoever that is 
evil. — καθὼς κἀκεῖνοι (= καὶ ἐκεῖνοι) ἐπεθύμησαν, as they also (καί, also, 
supposing us to be like them) Zusted. 


Vv. 7,8. Note μηδὲ... μηδὲ... μηδὲ... μηδὲ «7 é., —four special 
warnings, following the above general one. — μηδὲ... γίνεσθε, καθώς 
(κατά, ὡς, according as) τινες αὐτῶν (sc. ἐγενήθησαν), And become not 
tdolaters, as some of them (became). Paul here refers to the idolatry im- 
plied in partaking of the feasts in heathen temples; ch. 5. 11. This 
becomes plain from the following citation ; some of them, but not all. Cf. 


Rom. 3. 3. — ὥσπερ (as, as, πέρ, intens.) γέγραπται (γράφω), just as it 
has been written. Ex. 32. 6, in the words cf the LXX. — ἐκάθισεν... 


φαγεῖν (ἐσθίω) καὶ πεῖν (πίνω) κτὲ., The people sat down to eat and drink 
(at the idol-feast of the golden calf) and rose up to play (to dance 
and engage in other sports). This especially, participating in idol- 
feasts, was the danger to which the Corinthians were exposed. — μηδὲ 
πορνεύωμεν ... Kal ἔπεσαν (Att. ἔπεσον, fr. πίπτω) κτὲ., And let us not 
commit fornication, as some of them committed (cf. Num. 25. 1 ff.), and fell 
tn one day twenty-three thousand. According to Num. 25. 9, twenty-four 
thousand perished. Was this discrepancy an error of memory on the 
part of Paul, or was there a discrepancy in the earliest MSS.? The latter 
seems to me more probable. At all events, whether we read 23,000 or 
24,000 the illustration, the lesson here taught, remains the same, equally 
striking. 


206 NOTES ON FIRST CORINTHIANS. 


Vv. 9, 10. μηδὲ ἐκπειράζωμεν τὸν κύριον, And let us not try (pres. con- 
tinue to try ; ἐκ, exceedingly) the Lord. The connection, the references 
to O. Test. history, would lead us to understand τὸν κύριον here as 
meaning God, Jehovah. The thought is, Let us not venture to task the 
divine patience by continuing in any voluntary and known sins. This 
passage does not contradict James 1. 13, God cannot be tempted with evil 
things, i.e. they have no power to reach him and divert him from what is 
absolutely right. —Ka0ds τινες αὐτῶν ἐξεπείρασαν (ἐκ-πειράζω) ... ἀπώλ- 
λυντο (ἀπόλλυμι), as some of them tried (him) and perished continued to 
perish, impert.) by the serpents. Num.21.5ff. Thereading τὸν Χριστόν, 
st. τὸν κύριον, has little MS. authority. — μηδὲ γογγύζετε,. . . ἐγόγγυσαν 
kal ἀπώλοντο (aor.) κτέ., And do not murmur (pres. do not continue to 
murmur, or be not in the habit of murmuring), as (καθάπερ. κατά, ἅ, πέρ, 
according as, exactly as) some of them murmured and perished by the de- 
stroyer. This is sometimes thought to refer to Num. ch. 14, but more 
commonly to Num. 16. 41 ff. The occasion for the first two exhortations 
following μηδέ is not doubtful. Whether there was anything in the 
Corinthian church, more than in the churches generally, suggesting the 
last two is not so certain. 


Vv. 11,12. ταῦτα δὲ τυπικῶς κτέ., And these things happened to them 
by way of example (as warnings; cf. τύποι, verse 6), and were recorded 
(were written) for an admonition to us (or for our admonition). Is not this 
true of all authentic history, in all ages and nations, when rightly studied ? 
Note συνέβαινεν, imperf., denoting the events in their successive occur- 
rence. ἐγράφη, aor., the simple fact. — ες οὖς. . . κατήντηκεν 
(καταντάω), into (the midst of ) whom the ends of the ages have come. CE. 
συντέλεια αἰῶνος, Matt. 13. 39; ἐπὶ συντελείᾳ τῶν αἰώνων, Heb. 9. 26. 
The last period in the world’s history, from the coming of Christ to the 
end of the world, is often designated as οὗτος ὃ αἰών. --- ὥστε ὁ δοκῶν 
ἑστάναι βλεπέτω μὴ πέσῃ (πίπτω), Wherefore (in view of the above 
warnings) let him who seems to stand (who thinks that he stands, i.e. is 
firm in the Christian life) give heed (habitually, pres. imperat.) Zest he fall. 
No man can ever in this life be so sure of his adoption that he can afford 
to cease using the utmost vigilance. The question whether the falling 
here spoken of means the falling into some temporary sin, or the falling 
from a state of grace, is differently answered by different persons. The 
latter view is taken by Calvin, Bengel, Kling, Meyer, et al. 


V. 13. After the warning, this verse presents the true and highest en- 
couragement to steadfastness and perseverance. — πειρασμὸς... εἴληφεν 
(λαμβάνω) εἰ μὴ ἀνθρώπινος, A temptation (trying, testing) has not taken you 
except such as belongs toa human being, i.e. as the connection indicates, 
except such as man can bear (viribus humanis accommodatus, Meyer). — 
πιστὸς δὲ ὁ θεός, avd (this thought is in the same line with the preceding, 
and hence δέ may be rendered avd; so B.U.; Martin, et Dieu est fidele: 


CHAPTER X. 9-16. 207 


this seems to me logically preferable, yet most translators and expositors 
view it as slightly adversative, and render it dt) God is faithful, worthy to 
be trusted. Note the meaning of the verbal adj. ending -rdés. — ὃς οὐκ ἐάσει 
Kré., (this gives the reason for the foregoing,) who wll not (or since he will 
not) suffer you to be tempted (tried) beyond what ye are able (beyond your ability 
to bear it). Note this frequent use of ὅς in a causal sense. Cf. Lat. gud. 
— ἀλλὰ ποιήσει. .. καὶ THY ἔκβασιν, but will make with the temptation 
(the testing, trying) the way of escape also, — both together. Here God is 
represented as testing or trying his children; above, verse 9, they are 
represented as trying him, and he as allowing himself to be tried. Both 
ideas are familiar in the N. Test. — τοῦ δύνασθαι ὑπενεγκεῖν (ὑπο-φέρω), 
that ye may be able to bear it (to bear up under it). τοῦ w. the infin. denot- 
ing purpose, cf. Win., § 44. 4, p. 324. 


«“ 


Vv. 14,15. Διόπερ (διά, ὅ, πέρ, draws a conclusion with emphasis; 
cf. 8. 13), Wherefore (Deshalb eben, Meyer), — a conclusion from the pre- 
ceding paragraph. —dyamnrol pov, my beloved. Note this affectionate 
address; not a mere formal, conventional word, but an expression of the 
heart. — φεύγετε ἀπὸ τῆς εἰδωλολατρείας (εἴδωλον, an idol; λατρεία, 
service), flee (pres. imperat. jie continually) away from the service of idols. 
Here we find the principal conclusion from the above warning examples. 
— ὡς φρονίμοις λέγω κρίνατε ὑμεῖς ὅ φημι. The usual rendering of 
this verse makes two independent sentences. The const. of Meyer makes 
the last clause the logical object of λέγω. Thus, As 27 to wise men T say, 
do ye judge what Laffirm. ὧς, as if, assuming it asa fact ; φρονίμοις, intel- 
ligent, those who are capable of judging; κρίνατε (aor. imperat.) ὑμεῖς 
(emphat.), do ye judge (once for all, as a finished act); φημί, 7 affirm ; 
λέγω, 7 speak, 7 say, cf. Rom. 3.8; ὅ φημι points to what follows. 

V. 16. τὸ ποτήριον (note the asyndeton) τῆς εὐλογίας, The cup of 
blessing ; i.e. the cup which is consecrated with prayer and thanksgiving 
at the partaking of the Supper; and it may also mean the cup connected 
with a blessing, which brings a blessing. The gen. may cover both ideas. 
Olsh., Kling, et al. — ὃ εὐλογοῦμεν, which we bless, which we consecrate 
by prayer, —a clause epexegetical of the preceding. The same verb is 
used of the blessing pronounced on the loaves and fishes; and also on 
the loaf at the partaking of the Last Supper. The cup is here mentioned 
first, although second in order at the institution of the Supper, because 
he wishes to dwell longer on the subject of the loaf as connected with his 
leading theme, —the meat sacrificed to idols. — οὐχὶ (emphat. neg., an- 
ticipating an affirmative answer) κοινωνία τοῦ αἵματος κτέ., 7s 22 ηοΐ a 
communion of, or participation in (R. V.), a partaking of (B. U.), the par- 
ticipation of (Alf.), the blood of Christ. Asthis is the only place where 
the word “communion” is used in the N. Test. with reference to the 
Lord’s Supper, it is important to note carefully the connection and the 


208 NOTES ON FIRST CORINTHIANS. 


sense in which it is used; not a communion with one another, but 
a communion of, or partaking of, the blood of Christ; and so further on, 
a communion of, or partaking of, the body of Christ. I regard it as very 
unfortunate, and the fruitful source of numberless discords and jealousies, 
that the ordinance should ever be viewed as an expression of fellowship 
with one another. But what does the language, a communion of, or par- 
taking of, the blood of Christ and the body of Christ, really mean? We ' 
know the view of the Romanists, and also of those who believe in the 
doctrine of “the real presence.” The majority of Protestants in this 
country, however, regard the bread and the wine as symbols or emblems 
of the body and the blood of Christ; so that, in partaking of them, the 
body and the blood of Christ are presented vividly to our minds. This 
view, equally with the literal interpretation, is in keeping with the exhor- 
tation of our Lord at the institution of the ordinance: τοῦτο ποιεῖτε eis 
τὴν ἐμὴν ἀνάμνησιν, -- Luke 22.19; 1 Cor. 11. 24, 25, — de ix the habit of 
doing this, or continue to do this (pres. imperat.), Zo bring me to mind ; 
eis denoting the object in view, the intention; ἐμήν, the possessive adj. 
pron. with the force of the gen. of a pers. pron., as often, — with a view 
to the remembrance of me, Lat. in meam commemorationem ; in w. the acc., 
not zz w. the ablat. — τὸν ἄρτον ὃν KA@pev (KAdw) κτέὲ., The loaf (or the 
bread) which we break, is τέ not a partaking of the body of Christ? Against 
the literal interpretation of the words ody and dlood, the fact should be 
borne in mind that at the institution of the Supper our Lord was still in 
his human body; and I cannot see how his disciples could have under- 
stood the loaf and the cup in any other way than as symbols or emblems 
of his real body and blood. 


V. 17. ὅτι εἷς ἄρτος, ἕν σῶμα KTé,—an emphatic statement of 
the unity of believers, as is shown in the ordinance of the Supper. (The 
idea of uzity is quite distinct from that of z¢tercommunion, and should by 
no means be confounded with it.) Aecause (or in view of the fact that) 
there is one loaf, we the many are one body. 1 much prefer this grammati- 
cal structure of the sentence. So Calvin, Beza, Bengel, Hodge, Meyer, 
Kling, et al. — of γὰρ πάντες. .. petéxopev, for we all partake of the one 
loaf ; — the reason for the affirmation just made. 


V.18. Another illustration of unity to confirm the idea that the par- 
taking of meat sacrificed to idols is practically idolatry itself. — βλέπετε 
τὸν Ἰσραὴλ κατὰ σάρκα᾽ Behold Israel according to the flesh ; i.e. the 
lineal descendants of Israel. In Rom. ch. 9, Paul uses the word Israel 
in a very different sense. — οὐχ (anticipating an affirmative answer) ot 
ἐσθίοντες κτὲ., Are not those who eat the sacrifices partakers of, or partakers 
with, the altar? (have they not communion with the altar? R.WV.) A por- 
tion of the sacrifice was burned upon the altar; another portion was 
_ eaten by those in attendance or sold in the markets. By parallel reason- 


CHAPTER  Χ, 17)3524. 209 


ing, those wno eat the sacrifices offered to idols become partakers of, or 
with, the idol-altar; i.e. practically idolaters. 


Vy. 19, 20. τί οὖν φημί; What then do 7 afirm? What conclusion 
do I draw from these analogies? — ὅτι εἰδωλόθυτόν τι ἐστίν ; (Do I 
affirm) Zhat a thing sacrificed to an idol is (actually) anything ? i.e. any- 
thing sacred, anything such as the idolater imagines it? — ἢ ὅτι εἴδωλόν 
τι ἐστίν ; or (dol affirm) that an idol ts anything ? i.e. anything having 
life; “ Lat. a/iguzd, the opposite of the ov ems,” (Meyer). — ἀλλ᾽ ὅτι a 
θύουσιν «xré. A negative answer is plainly suggested to the questions. 
(No!) Aut (1 affirm) that what they sacrifice, to demons and not to God do 
they sacrifice. The subject of θύουσιν is readily understood, —the heathen 
who offer sacrifices. The word δαιμόνια is used to denote, not imaginary 
divinities, but actual evil spirits, devils. So regularly, both in the Old 
and New Testaments. Cf. in the LXX. Deut. 32.17; Ps. 105 (or 106). 37; 
Ps. 95. 5; also numerous passages in the N. Test. — οὐ θέλω δὲ... γί- 
νεσθαι, avd Lam not willing that you become partakers with demons 
(or that you have communion with demons). Meyer understands ὅτε be- 
fore this clause, making it dependent, like the preceding, on φημί, ---- and 
{that) 7 am not willing etc. τῶν before δαιμονίων generic article. 


Vv. 21,22. Reason for the last statement, —od θέλω δὲ κτέ. --- οὐ δύ- 
νασθε. .. πίνειν κτέ., You are not able (ina right spirit; it is morally 
impossible) to drink the Lora’s cup and the cup of demons. ποτήριον κυρίου 
would be readily understood as the cup used at the celebration of the 
Supper; κυρίου, art. omitted, as often with a proper name; ποτήριον in 
both clauses, and so τραπέζης in the next sentence, made definite by the 
limiting gen. Win. § 19. 2, b., —‘‘the cup of demons,” i. e. the cup used 
in connection with the idol-feasts. — οὐ δύνασθε... μετέχειν κτέ. ; you 
are not able to partake of (to have a share in) the Lora’s table and the table 
of demons. — ἢ παραζηλοῦμεν τὸν κύριον ; Or (supposing we persist in 
this iniquitous practice) do we provoke to jealousy the Lord? i.e. Christ, 
who instituted the Supper, and in memory of whom it is celebrated. — 
μὴ (anticipating a negative answer) ἰσχυρότεροι αὐτοῦ ἐσμέν ; we are 
not stronger than he, are we? Can we afford to insult and defy him? 
Abductio ad absurdum. Chrys. 


Vv. 23,24. Πάντα ἔξεστιν is introduced here, as in 6. 12, abruptly, 
without connective particle, A// things are lawful. This statement — an 
abuse of the principle of Christian liberty—-was probably current at this 
time in Corinth. Paul introduces it to show the necessary qualifications 
in connection with the subject which he is now discussing; and so he 
adds. ἀλλ᾽ οὐ πάντα συμφέρει, but not all things are profitable (cf. 6. 12); 
and repeating the statement, he adds, ἀλλ᾽ οὐ πάντα οἰκοδομεῖ, but not 
all things build up (edify),— most suggestive additions to the current 


14 


210 NOTES ON FIRST CORINTHIANS. 


maxim. They must certainly have led to serious reflection. Note the 
use of οἰκοδομεῖ. Cf. 8.1; 1 Thess. 5. 11; also οἰκοδομή, Rom. 14. 19. — 
μηδεὶς τὸ ἑαυτοῦ ζητείτω, Let no man seek (be in the habit of seeking, 
pres. imperat.) zs own interest (lit. that which belongs to himself). Al- 
though in the matter under consideration individuals might without per- 
sonal harm enjoy the utmost liberty, yet the good of others, not simply 
of one’s self, should always be considered. — ἀλλὰ τὸ τοῦ ἑτέρου, 
sc. (ntelrw, but (let cach seek) his neighbor's interest. After ἀλλά, ἕκαστος 
is readily suggested. So sometimes in classic Greek τὸ τοῦ ἑτέρου, lit. 
that of the other, in distinction from one’s self. 

Vv. 25,26. πᾶν τὸ ἐν μακέλλῳ πωλούμενον, Lverything that is sold 
(offered for sale) in a meat-market. μάκελλον OY μάκελον, a rare word, 
only here in N. Test. Cf. Lat. macellum. The rendering skamdles is 
without meaning to most readers. If I were to meet a neighbor and say, 
Have you been in ¢he shambles to-day? he would probably wonder what I 
meant. The question, Have you been in the market, or the meat-market ? 
would be understood. — ἐσθίετε μηδὲν ἀνακρίνοντες διὰ τὴν συνείδησιν, 
eat (be in the habit of eating), making no inquiry (whether it has been 
sacrificed to an idol) o# account of conscience. — μηδὲν ἀνακρίνοντες, 
in nothing, as to nothing, examining, questioning. Neg. μή, ina prohibi- 
tion. This degree of religious liberty might safely be conceded. Whether 
διὰ τὴν συνείδησιν means on account of one’s own conscience or that of 
another, is not determined by the Greek expression; yet the connection 
suggests the former,—on account of one’s own conscience. In verses 
28, 29 the conscience of another is made plain. The reason for the 
liberty thus allowed is presented in the form of a citation from the 
O. Test., Ps. 24. (or 23.) I, in the words of the LXX., except that Paul 
inserts γάρ. — τοῦ κυρίου κτέ., For to the Lord belongs the earth and its 
fulness. In these two verses we have the statement of a general and 
abiding principle of conduct. It is plain from what the apostle here says 
that he did not consider the resolutions passed by the council at Jerusa- Ὁ 
lem to be permanently binding on this one point. Acts 15. 28, 29. See 
note in Hackett’s Commentary on Acts, edited by Dr. Hovey. Cf. also. 
ch. 8 of this epistle, and 1 Tim. 4. 4. 

Vv. 27,28 εἴ τις καλεῖ κτέ. The apostle here presents a practical 
case, with the rule of conduct. Jf any one of the unbelievers (those who 
are not Christians) calls, invites you, and you are willing to go. The idea 
of an invitation to a feast is readily suggested. — πᾶν τὸ παρατιθέμενον 
ὑμῖν ἐσθίετε κτέ., everything that is placed at your side (that is set before 
you) eat, making no inguiry on account of conscience. Cf. verse 25. But 
this general principle is followed by a most important limitation. — ἐὰν 
δέ τις ὑμῖν εἴπῃ᾽ κτέ., But if any one say to you, This is something offered 
tn sacrifice. Such a case at that time in a heathen city might easily occur. 


CHAPTER: X. ‘25-33. 21% 


What then snould a Christian man do? — μὴ ἐσθίετε κτέ., do not cat on 
account of that person, the one who disclosed the fact, and of conscience. 
ἐκεῖνον points to tls. This person— one of the invited guests — would 
most likely be some Christian man who had been converted from heathen- 
ism, and who had conscientious scruples about eating meat that had been 
sacrificed to idols. The unusual word ἱερόθυτον, st. εἰδωλόθυτον, is prob- 
ably chosen here as a more honorable term spoken at the table of the 
host who was an idolater. 


Vy. 29,30. An important explanation of τὴν συνείδησιν in verse 28. — 
συνείδησιν δὲ λέγω κτέ., And conscience, [ mean, not that of one’s self, but 
that of the other (the same as tls above). The statement is very explicit, 
positive, and emphatic. — ἱνατί γὰρ ἡ ἐλευθερία pov κτέ., Hor why is my 
liberty judged by another conscience (another than my own)? This states 
the reason why he says so explicitly τὴν τοῦ érépov, — the conscience of 
the other, of the one who disclosed the fact that the meat had been sacri- 
ficed to an idol. Two points of the highest practical importance for all 
time are presented in this verse, — the liberty, the absolute independence, 
of every man’s conscience, so far as relates to mere human authority; but 
at the same time the importance of a suitable regard for another man’s 
conscience, so far at least as not to lead him into sin. — εἰ ἐγὼ (emphat.) 
χάριτι μετέχω, τί... ἐγὼ (emphat.) εὐχαριστῶ ; (a confirmation of the 
thought, the independence of every man’s conscience), Jf J with thankful- 
ness partake (sc. of food and drink), why am Lill spoken of regarding that 
Sor which I give thanks? The thought commends itself to the good 
sense of every man. Cf. 1 Tim. 4. 3 ff.; Rom. 14.6. χάριτι in this 
connection corresponds w. εὐχαριστῶ. So Alf., Meyer, Kling, et al. 


Vv. 31-33, ch. 11. 1. The same principles stated in their widest 
application. — etre οὖν ἐσθίετε κτέ., Therefore, whether ye eat or drink or 
do anything, do all things with a view to God’s glory. Cf. ch. 6. 20; Eph. 
1.12; Phil. 1.11; 1 Peter 4.11; John 15. 8. --- ἀπρόσκοποι (a priv., προσ- 
κόπτω, to strike against)... γίνεσθε κτέ., Become void of offence (lit. 
not striking against; unanstossig, Meyer; cf. Phil. 1. 10, note; Give no 
occasion of stumbling, R. V., B. 10.) both toward Fews and toward Greeks 
and toward the church of God, i.e. toward all men. — καθὼς κἀγὼ (= καὶ 
ἐγὼ) ... ἀρέσικω, even as T also please (seek to please) all men in all things. 
ἀρέσκω must certainly be taken here in the conative sense; and the 
“all things ” must be understood of those things, like the leading subject 
of this chapter, which did not involve any moral principle. In the preach- 
ing of the cross he was bold and outspoken, even when he knew that he 
was giving offence. Cf. ch. 1. 23. — μὴ ζητῶν κτέ. (this explains more 
fully the meaning of the preceding), ot seeking my own profit, but that of 
the many, that they may be saved, —the great end, kept constantly in view. 
Cf. ch. 9. 19 ff. — Μιμηταί μου γίνεσθε, καθὼς κἀγὼ Χριστοῦ, Become 


212 NOTES ON FIRST CORINTHIANS. 


imitators of me, even as I also am (an imitator) of Christ. There is no 
lack of modesty in this exhortation, as he distinctly defines in how far 
they were to imitate him. Christ was his ideal of perfection, and they 
were to imitate him only in so far as he imitated Christ. Cf. Phil. 2. 4 ff.; 
Rom. 15.3; Eph. 5.2; Matt. 20.28. Note carefully the force of γίνεσθε, 

here and in ch. το. 32, decome ye etc., indicating something to be aimed at, 
something not yet attained. : 


Cuap. XI. Suitable decorum in respect to dress in the public 
assemblies (vv. 2-16). On their conduct at their agapae, and par- 
ticularly at the celebration of the Supper. The institution and 
proper method of celebrating this ordinance (vv. 17-34). 


V. 2. Ἐπαινῶ δὲ ὑμᾶς, Mow 7 praise you, — introduces a new topic 
with a word of commendation. — 6tt. . . μέμνησθε kal καθὼς... κατέ- 
χετε, Jecause in all things ye remember me, and, even as 77 delivered (them) 
to you, ye hold fast the traditions (the things delivered, i.e. the instruc- 
tions respecting Christian doctrines, ordinances, and duties). κατέχω, 
to hold fast, to hold firmly. ΟἿ. ch. 15.2; 1 Thess. 5. 21; Heb. 3. 6, 14; 
10. 23. In a different sense in Rom. 1. 18; 2 Thess. 2. 6, 7, and other 
passages. 


V.3. The statement of a general principle, from which application is 
made to the special topic. — θέλω δὲ ὑμᾶς εἰδέναι, But 7 wish you to 
know. Cf. ch. 10.1; Col. 2.1, notes. — ὅτι παντὸς ἀνδρὸς κτὲ., that the 
head of every man is Christ. Note the emphatic position of παντὸς ἀνδρός, 
of every man the head is Christ. As he was writing to a Christian church 
he would be understood to mean ‘the head of every Christian man. Cf. 
Eph, 5. 21 ff. notes. — κεφαλὴ δὲ γυναικὸς ὁ ἀνήρ, and (the) head of (the) 
woman is the man, or it may be rendered (he) head of (the) wife is the hus- 
band. The last rendering agrees with that of Eph. 5. 23 (R. V., B. U.), 
and conveys, I think, the idea more accurately. (The double signification 
of ἀνήρ and γυνή, man or husband, wontan or wife, often makes it diffi- 
cult to translate accurately into English.) The word κεφαλή here must 
be understood of the zmmediate or proximate head, not as supreme head, 
since Christ, as head of the church (Col. 1.18; Eph. 1. 22; 4.15), is 
head of all the individual members. The expression, the head of the wife 
is the husband, must be understood simply of official or social relations, 
as becomes evident from the next clause. Meyer uses the expression 
organic subordination (organische Unterordnung) to denote the relation 
both in this clause and in the following. Kling with much propriety 
speaks of this clause as representing “the social position held in 
the family and in the church.” In connection with this passage the 
statement in Gal. 3. 28 should not be forgotten, where the personal 


CHAPTER XI. 2-5. 213 


relations of all believers to Christ himself are presented, and the distinc- 
tions of race, sex, and social condition all disappear. — κεφαλὴ δὲ τοῦ 
Χριστοῦ ὁ θεός, and (the) head of Chris: is God. Christ as son of God, 
while in his nature and essential character equal with the Father, in 
official relations (economic relation, Kling), is everywhere in the N. Test. 
viewed as subordinate. On the equality of the Son with the Father see 
especially Phil. 2.6; also the comment of the Jews themselves, John 5. 18; 
the words of Jesus, John το. 30. On the subordination of the Son see 
again Phil. 2. 6 ff.; John 14. 28; 1 Cor. 3. 23; 15.28. For a complete 
discussion of this subject see the works on Systematic Theology. 


V. 4. An application of the general principle just stated. — πᾶς ἀνὴρ 
xré., Every man, while praying or prophesying with (the) head covered, 
disgraces his head. Whether this means his own head, or, as in verse 3, 
his spiritual head, i. e. Christ, is not certain. The former, Meyer, Hodge, 
et al.; the latter, Alf., Kling, and many of the older commentators. 
Others understand it in a double sense, — his own head, and also Christ 
as his spiritual head; so Olsh., Stanley, Poor, et al. It is difficult, and 
certainly not of the highest importance to us, to decide positively which 
idea was in the mind of the writer. The position and breathing of αὐτοῦ 
are no objection in N. Test. Greek to the meaning is own head in the 
literal sense. The instruction respecting praying and prophesying must 
have reference to suitable decorum in public assemblies, and not in private 
families. — κατὰ κεφαλῆς ἔχων, having (something) from the head down- 
ward, i.e. having a covering upon the head. — καταισχύνει κτέ., disgraces 
or dishonors his head, i.e. according to Grecian ideas and usages. Jewish 
men prayed with the head covered, and the Romans offered sacrifices 
with veiled heads ; but Paul, evidently with the social rank and position 
of the man or the husband in mind, commends the Grecian custom to the 
Greeks. καταισχύνει, disgraces; ἀτιμάζω, to dishonor. I think we may 
thus distinguish between these words. 


V.5. The opposite conclusion for women, following logically from 
verse 3. — πᾶσα δὲ γυνὴ... ἀκαταλύπτῳ (adj. of two endings) τῇ 
κεφαλῇ, Bui every woman, while praying or prophesying with the head 
uncovered. It appears from this that the women took part in social re- 
ligious gatherings; and this is not condemned. The apparent discrepancy 
between this passage and ch. 14. 34 disappears if we adopt the view of 
Meyer that those passages refer to the public meetings of the whole 
church, and not to the smaller gatherings for social religious worship. 
Adopting this view, it would appear that the same usages substantially 
prevailed at that time in Corinth as in most of the Protestant churches 
of this country, and that Paul in no way disapproves of them. What he 
does disapprove of appears in the words, with her head uncovered ; and 
the reason for this disapproval appears in the next clause. Bear in mind 


214. NOTES ON FIRST CORINTHIANS. 


that the word προφητεύω in the N. Test. does not denote simply the idea 
of foretelling future events, but in general the idea of speaking under the 
influence of the Holy Spirit. — ἕν γάρ ἐστιν καὶ τὸ αὐτὸ τῇ ἐξυρημένῃ 
(ξυρέω or -ράω), for it 7s one and the same thing (an emphatic form of 
expression) as if she were shaven, lit. with the one (fem.) who has been 
shaven. This would signify in Corinth generally the character of an 
adulteress or a prostitute. It was of the highest importance to the pro- 
sperity of the infant church that all scandal should be avoided. The’ 
practice here alluded to, for women to pray or prophesy in the social 
religious gatherings with the head uncovered, is thought to have arisen 
after Paul left Corinth, and to have been confined to the married 
women, 


Vv. 6,7. Confirmation of the thought in verse 5. — εἰ yap οὐ (note 
the neg. od ina condition, Win., § 55. 2, c, p. 477). . - κειρράσθω (κείρω, 
aor. mid. ἐκειράμην), For if a woman is not covered (or veiled), or as mid., 
for if a woman does not put on a covering, let her have herself shorn also. 
— et δὲ αἰσχρὸν Kré., and if it ts a disgrace for a woman to be shorn or 
shaven, let her be covered (or veiled), or as mid. let her put on a covering. 
A strong appeal is here made to the sense of propriety, founded on the 
customs of society in Corinth. — ἀνὴρ μὲν γὰρ κτέ., For a man indeed 
ought not to have his head veiled, or ought not to cover his head. — εἰκὼν... 
ὑπάρχων (particip. causal), sézce he 7s the likeness and glory of God. Paul 
founds this statement no doubt on Gen. 1. 27, in the words of the LXX.: 
kal ἐποίησεν 6 θεὸς τὸν ἄνθρωπον " κατ᾽ εἰκόνα θεοῦ ἐποίησεν αὐτόν. Thus 
we find the same word εἰκών, εἰκόνα, and the thought, /keness or tmage 
of God. This naturally suggests the additional word δόξα, glory. Man 
is the glory of God, i.e. “ the reflex of the divine glory,” Stanley. “Thou 
hast crowned him with glory and honor,” δόξῃ καὶ τιμῇ ἐστεφάνωσας 
αὐτόν, Ps. 8. 5. — ἡ γυνὴ δὲ δόξα ἀνδρός ἐστιν, dat the woman zs (the) 
glory of (the) man; or the wife is (the) glory of (the) husband. The gen. 
here as in the last clause, gen. of source; Win., § 30. 1, —glory reflected 
from or proceeding from. 

Vv. 8. 9. οὐ γάρ (confirmatory) ἐστιν ἀνὴρ ἐκ γυναικός, ἀλλὰ γυνὴ 
ἐξ ἀνδρός, For (the) man is not of (the) woman (lit. out from); but (the) 
woman of (the) man (lit. out from). Cf. Gen. 2. 23, in the words of the 
LXX.: κληθήσεται γυνή ὅτι ἐκ τοῦ ἀνδρὸς αὐτῆς ἐλήφθη, She shall be 
called woman, because she was taken out from the man (lit. out from her 
man, or her husband.) The statement of this verse relates, not to the 
propagation of the race, but to the original creation. The whole line of 
argument is one that would address itself particularly to the Jewish 
mind. — kal yap οὐκ ἐκτίσθη (κτίζω) κτέ., for neither (καὶ . .. οὐκ) was 
(the) man created for the woman (διὰ κτὲ., on account of, for the sake of); 
or, stzce also (καὶ γάρ) there was not created a man for the sake of the wo- 


CHAPTER ΧΙ. 6-15. 215 


man (Meyer). — ἀλλὰ "γυνὴ Kré., Sut a woman (was created) for the man, 
or for the sake of etc. Verse 8 refers to the manner of woman’s cre- 
ation; verse 9, to the purpose. Both together confirm the statement of 
the man’s headship (verse 3), and the conclusions drawn from such 
headship. 


V. 10-12. διὰ τοῦτο ore, On this account (i. e. on account of the facts 
stated in vv. 8, 9) ought the woman to have (a sign of) authority upon the 
head, i.e. a sign of the man’s authority; namely, a covering. So ἐξουσίαν 
has been generally understood by the commentators, ancient and modern. 
— Sia τοὺς ἀγγέλους, 072 account of or because of, the angels. Numerous 
interpretations have been proposed for this expression. But the simple 
and ordinary meaning of the words is generally preferred ; namely, de- 
cause of the angels, the heavenly messengers, who though unseen are actu- 
ally present in the meetings for prayer and prophecy, and who would not 
approve of any lack of modesty on the part of the women present and 
participating in the worship. For the idea of angels present in worship, 
Ps. 137. (or 138.) 1, has been cited: ἐναντίον ἀγγέλων ψαλῶ σοι, Ln the 
presence of angels, I will sing praise to thee. — πλὴν οὔτε γυνὴ χωρὶς ἀν- 
δρὸς κτέ., However, neither is (the) woman without (separate from) (the) 
man, nor (the) man without (the) woman in the Lord. Or rendering more 
literally: However, neither is a woman separate from (and thus indepen- 
dent of) a man, nor a man separate from (and independent of) a woman 
in the Lord. Or we may render in still another way: weither is a wife 
separate from a husband, nor a husband separate from a wife in the Lord. 
This verse is thrown in to prevent any misunderstanding and misappli- 
cation of the preceding statements, showing the absolute dependence of 
each sex on the other. — ἐν κυρίῳ, i the Lord, i.e. in Christ. The prin- 
ciple stated is recognized as fundamental in Christianity. — ὥσπερ yap ἡ 
γυνὴ ἐκ τοῦ ἀνδρός, κτέ, Hor (a confirmation of the preceding statement, 
that neither the man nor the woman is independent of the other) just as 
the woman (was) from the man (in the original creation), so the man also 
(is) through, or by means of, the woman (in the propagation of the race) ; 
and all things (are) from God (“as their source, —thus uniting in one 
great head both sexes and all creation.” Alf.). 


Vv. 13-15. An appeal to their own judgment and to the teaching of 
nature. —év ὑμῖν αὐτοῖς κρίνατε (aor. imperat. to denote a finished 
act), Yudge ye in yourselves. Ye need not ask anybody else. Use your 
own judgment. — πρέπον ἐστὶν κτέ., 175 it becoming that a woman pray 
to God unveiled? d-nata-ndAvmrov, adj. of two endings. τῷ θεῷ, not 
necessary to convey the sense, but expressed for emphasis. Note that 
an appeal is made to their own sense of propriety. Very different ideas. 
of propriety might prevail elsewhere, and then the rule here given would 
not be binding. It would scarcely be regarded as important among us. — 


216 NOTES ON FIRST CORINTHIANS. 


οὐδὲ (anticipates an affirmative answer) ἡ φύσις αὐτὴ διδάσκει κτέ., 
Does not even nature itself teach you, that if a man have long hair, i 
is a dishonor to him? ἀνήρ placed before ἐάν (prolepsis or anticipation) 
for emphasis ; μέν correl. w. δέ; κομᾷ suggests the idea of long hair, and 
so κόμη would naturally convey the same idea. There has been much 
unprofitable discussion on the meaning of φύσις here. The Corinthians 
would be likely to understand the word in the ordinary sense, that which 
has grown up with a person (see Lex. φύω and φύσις), natural sense, as 
opposed to what is learned by instruction (Thayer). Cf. above, note on 
πρέπον. --- γυνὴ δὲ κτέ. (note again the prolepsis, making γυνή emphatic), 
But if a woman have long hair, to her it is an ornament, a glory, eine 
Ehre (Luther), Zierde (Meyer). (Note this N. Test. use of δόξα.) --- ὅτι 
ἡ κόμη . .. αὐτῇ, because the long hair has been given as (lit. instead of) 
a covering to her. In all this, the sense of propriety, which has grown up 
with the surrounding circumstances, is appealed to. 


16. Hit δέ τις δοκεῖ κτέ, But 77 any one seems to be contentious, seems 
disposed to discuss the subject further. Fora similar use of δοκεῖ, cf. 
Phil. 3.4. May τὶς refer to female as well as male members of the 
church ?— ἡμεῖς κτέ., we (i.e. the apostle and those associated with 
him) have not such a custom. Such as what? The custom referred to 
above? or the custom of entering into continued controversy? Exposi- 
tors have been about equally divided on this point. The former seems 
to me more natural and logical in the connection. So Theod., Erasm., 
Grot., Beng., Olsh., Ewald, Neand., Hofm., Alf., Hodge, Poor, et al. In 
favor of the other view, however, the list is equally extended. Fortu- 
nately, no very important doctrinal point is involved in the decision. — 
οὐδὲ κτέ., nor have the churches of God; a noteworthy appeal to the 
usage of the churches. — Verse 16 is separated by Tisch. both from what 
precedes and from what follows. W-H make it the concluding sentence 
of the preceding paragraph. So Alf., R. V., et al. The punctuation of 
Tisch. gives the sentence more independence and emphasis. With both, 
‘however, it is indicated to the eye that the discussion of the foregoing 
topic is concluded. 

V. 17. Totro δὲ παραγγέλλων κτέ., And in announcing this, or in giv- 
ing-you this charge, I do not praise you, that you come together not for that 
which is better, but for that which is worse. Τῇ we adopt the less probable, 
reading παραγγέλλω οὐκ ἐπαινῶν, the sense is not materially changed. I 
understand τοῦτο as pointing to what follows (a frequent N. T. use) ; δέ 
as continuative, introducing another but kindred topic,—one of the 
irregularities in the Corinthian church; ὅτι may be viewed as declara- 
tive, introducing the explanation of τοῦτο or as causal after ἐπαινῶ. 
Such, as it seems to me, is the preferable interpretation of this sentence. 
So Chrys., Theophyl., Erasm., Grot., Bengel, Rueck., Ewald, Hofm. 


CHAPTER XI. 16-21. 217 


Lachmann, Poor, et al. On the other hand, many of the best and most 
critical expositors think τοῦτο refers to what precedes, and that verse 17 
‘forms a transition to what is yet to be said.” (Alf.). 


Vv. 18, 19. πρῶτον μὲν γὰρ κτέ., For in the first place when you come 
together in the church (or in an assembly), I hear that divisions exist 
among you, and in part I believe it (place confidence in the report). The 
correl. of πρῶτον μέν is probably δέ (ἔπειτα or εἶτα not being expressed), 
ch. 12. verse 1. Thus the apostle classes together two leading irregulari- 
ties, —the misuse of the Lord’s Supper and the abuse of spiritual gifts. 
—ydp introduces a confirmation of the preceding statement. — σχί- 
σματα, a strong term, fr. σχίζω, ¢o split, to cleave, to rend. Thus in Matt. 
9. 16, Mark 2, 21, ὦ rent ina garment. — μέρος τι πιστεύω, 7 sarily etc. 
It is suggested that there is delicacy in this expression, the apostle not 
being willing to believe the worst. — δεῖ γὰρ xré., For there must be dis- 
sensions also among you, in order that those who are approved may become 
manifest among you (the divine purpose in all this). — καὶ αἱρέσεις, 47}25- 
senstons also, i.e. dissensions as well as other irregularities. αἱρέσεις has 
been viewed by some as a stronger term than σχίσματα, but I should 
think the reverse. Perhaps it may be best rendered factions (R. V.); 
but this word is the common rendering in the R. V. of ἐριθεία, and I 
think the best rendering. The word “eresies, derived from αἱρέσεις, ex- 
presses an idea belonging properly to a later period in the history of the 
Christian church. D*ssenstons (Thayer, Lex.) seems to me the best 
rendering. The character of these dissensions is made plain in what 
follows. 


V. 20. συνερχομένων οὖν ὑμῶν κτὲ., When therefore you come together 
to the same place ; οὖν, resumptive, introducing the description of the dis- 
sensions ; ἐπὶ τὸ αὐτό, cf. 14. 23; also Acts 1. 15; 2.1. ---οὐκ ἔστιν... 
φαγεῖν (ἐσθίω), it 2s not possible to eat a supper of the Lord, or the Lord’s 
supper (R. V.). This use of οὐκ ἔστιν (22 ts not possible), so frequent in 
classic Greek, must have been familiar to the Corinthians, though rare in 
N. Test. It occurs in Heb. 9.5. The rendering, this zs not to eat the 
Lord’s supper, conveys, I think, an entirely wrong idea. κυριακὸν δεῖπνον 
only here in N. T.; yet cf. the similar idea in verse 27 and in Io. 21. 
The meaning of the verse is, It is not possible, owing to the disorder, to 
partake of a supper of the Lord in a becoming and orderly manner. It 
is apparent from the following description that the disorder arose from 
combining their love feasts (ἀγάπαι) with the observance of the supper. 


V. 21. Confirms and explains verse 20. ---καστος γὰρ κτέ., For each 
one takes beforehand his own supper in the eating or during the feast. ἕκα- 
στος, cach one; thus there is no united service, such as properly belongs 
to the Lord’s Supper. ἴδιον, Ais own, in distinction from κυριακόν. προ- 


218 NOTES ON FIRST CORINTHIANS. 


λαμβάνει, takes beforehand, takes before another, and this was one princi- 
pal element in the disorder. καί adds an important particular. ὃς μὲν 
... ds δέ one... another. Note this use of és, chiefly in later writers 
(Th. Lex.) ; πεινᾷ (Att. πεινῇ, Good. p. 118, N. 2; H-A. 412) . . . μεθύει, 
one is hungry, has not sufficient food to satisfy his appetite, avother ἐξ 
drunken, goes to a shameful excess. How little of Christian unity in 
all this! What a picture for a Christian church the entire passage 
presents ! 

V. 22. The apostle expresses his painful disapproval in the form of 
an abrupt question, μὴ yap οἰκίας οὐκ ἔχετε xré. The ellipsis is sug- 
gested by ydp: (all this disorder surprises and pains me), For you are not 
destitute of houses for eating and drinking, are you? In this form, a nega- 
tive answer, implied in μή, is suggested in English. οὐκ ἔχειν, not to 
have, to be destitute of. —% τῆς ἐκκλησίας... καταφρονεῖτε, KTE., or do 
you despise the church of God, and put to shame those who are destitute? As 
I am aware that you do possess houses for eating and drinking, am 
I to infer that you are guilty of the twofold offence of despising the 
church of God and putting those who are poor and destitute to shame? 
Your present conduct really implies all this. Note μή, st. οὐκ w. the 
particip., as is usual in the N. T.— τί εἴπω ὑμῖν; What shall 7 (may J, 
can 1) say to you? Note the force of εἴπω, aor. subjunc. — ἐπαινέσω... 
ἐπαινῶ. Shall 7 proceed to praise you? In this 7 do not praise (you). All 
this is very plain language and was very much needed; yet what he had 
said in verse 2 should not be forgotten. 


V. 23. From the above described abuses of the Supper, the apostle 
is led to relate what he had learned of its institution and design, —a very 
important passage for the instruction of the Christian church, not then 
only, but in all ages. —’Ey® γὰρ παρέλαβον ἀπὸ τοῦ κυρίου, For (γάρ, 
explanatory) 7 received from the Lord. The question has been much dis- 
cussed whether Paul received what follows directly from the Lord, as he 
did the leading doctrines of the gospel (cf. Gal. 1. 12), or indirectly by 
tradition ; and the meaning of ἀπό, as distinguished from παρά, has been 
dwelt upon. But the distinction between these two prepositions in N. T. 
Greek must not be urged too positively. Besides, in the same clause we 
have παρ-έλαβον, and the emphatic word ἐγώ is significant. It is not im- 
probable, therefore, that the apostle here states something which he had re- 
ceived directly from the Lord himself (δι ἀποκαλύψεως I. X. Gal. 1. 12); 
and this is the opinion of some of the best expositors. —8 kal παρέδωκα 
ὑμῖν, ὅτι κτέ. that which 7 delivered also to you, that the Lord Fesus in the 
night in which he was betrayed took a loaf of bread. no παρέδωκα ὑμῖν, de- 
livered also to you, as well as received from him. ὅτι, declarative, the 
fact that. ἢ, sc. ἐν, expressed before τῇ νυκτί. Note mapedidero (Att. 
-oro), imperf. The betrayal was something impending over him, and 


CHAPTER XI. 22-25. 219 


Judas was already taking the preliminary steps with this end in view. 
ἄρτος may be used in the plur., /oaves of bread (cf. Matt. 14.17, 19; Mark 
6. 41) ; and hence we may render ἄρτον here a loaf of bread, or as generic, 
bread. 


V. 24. Kal εὐχαριστήσας ἔκλασεν (KAdw) κτέ., and having given 
thanks he brake it, and said. WLuke also says εὐχαριστήσας. From this 
word, the name euwcharist. Matt. and Mark say εὐλογήσας, having blessed ; 
but, in speaking of the cup, they say εὐχαριστήσας. The two words are 
closely akin in meaning : evAoyéw, to praise, celebrate with praises; evxar 
ριστέω, to give thanks, Vulg. benedico, w. the acc. to bless, invoke blessings 
upon. ἔκλασεν, he brake it. The loaves were made in the form of an ob- 
long or round cake, as thick as one’s thumb, and as large as a plate or 
platter; hence they were not cut, but broken (Th. Lex.).— τοῦτό pov 
ἐστὶν TO σῶμα τὸ ὑπὲρ ὑμῶν, This is my body which is for you. Note 
the omission of κλώμενον, not found in any critical edition. Luke alone 
adds διδόμενον, given, being given. Whether the loaf now broken was 
handed to them in fragments, to each a single piece, or was passed 
around on something like a plate, is not stated ; but the latter is re- 
garded as much more probable. That they would view this loaf now 
broken as anything else than a symbol, seems hardly possible. How 
they must have been impressed by this symbol and the one following, — 
the cup! Do we, in the celebration of the Supper, bring home vividly to 
our own minds the true significance of these symbols? τοῦτο, ¢hzs, calls 
attention to the broken loaf which he still held in his hand. The posi- 
tion of μοῦ, gen. w. σῶμα, is unusual, but μοῦ (enclit.) is not to be re- 
garded as emphat. Note the τό after σῶμα, making the ὑπὲρ ὑμῶν 
distinct and definite. —totdro ποιεῖτε (pres. imperat.), 722s do ye, continue to 
do, be in the habit of doing. They evidently understood these words as a 
command to make the celebration of the Supper a sacrament to be ever 
afterwards observed by the Christian church. — eis τὴν ἐμὴν ἀνάμνησιν. 
Here we have presented the first design of the ordinance. eis denotes 
the end in view; ἐμήν has here, as often, the force of the pers. pron. in 
the gen.; ἀνάμνησιν, the act of calling to mind. The clause may be ren- 
dered, zo call me to mind (vividly and affectionately). Cf. Th. Lex. ἀνά- 
μνησις. Vulg. 22 meam commemorationem ; im w. acc., not in w. the abl. 
The usual English rendering, 2 remembrance of me, is very inadequate. 


V. 25. ὡσαύτως καὶ τὸ ποτήριον (sc. ἔλαβεν) μετὰ τὸ δειπνῆσαι, 77) 
the same manner (i.e. in the same manner as he took the bread with the 
giving of thanks, and offered it to them, so he took) the cup also, after par- 
taking of the Supper. Note that we have ὡσαύτως, not ὁμοίως, in like 
manner. May we not distinguish between the two words? Note also 
μετὰ τὸ δειπνῆσαι, not μετὰ τὸ δεῖπνον. --- λέγων " τοῦτο τὸ ποτήριον. .. 
αἵματι, saying, this cup is the new covenant in my blood (“ratified by the 


22Ό NOTES ON FIRST CORINTHIANS. 


shedding of, and therefore standing in, as its conditioning element.” 
Alf.). Zhe new covenant, in distinction from the old covenant, —the 
Abrahamic, or the Mosaic, under which the Jewish nation had lived. 
Note here ἡ καινὴ διαθήκη, the usual title in Greek of the New Testament. 
— τοῦτο ποιεῖτε. .. εἰς THY ἐμὴν ἀνάμνησιν. The same words as above, 
with the same significance, with the added clause ὁσάκις ἐὰν πίνητε (pres. 
tense implying continued or repeated action), as often as ye drink it. We 
find in Matt. the words πίετε ἐξ αὐτοῦ πάντες, do ye all drink of it; in - 
Mark, καὶ ἔπιον ἐξ αὐτοῦ πάντες, and they all drank of it, — words omitted 
by Luke and Paul. On the use of ἐών here, see Th. Lex. ἐάν, II. 


V. 26. ὁσάκ'ς γὰρ κτέ., For as often as ye eat this bread and drink the 
cup, ye proclaim the death of the Lord until he shall have come. Note 
here in the last clause the 3d pers., showing that these are not the words 
of Jesus, spoken to his disciples, but those of Paul, addressed to the 
Corinthian church, and giving a most important reason for the observance 
of the Supper; a second point. Cf. note on eis... ἀνάμνησιν, verse 24. 
Paul and Luke do not add the words of our Lord in Matt. and Mark, 
And 7 say to you, I shall not drink henceforth of this fruit of the vine 
until that day when I drink it new with you in my Father's kingdom. 
This constitutes properly a third point in connection with the study of 
the Supper, — the fact that it typifies the marriage Supper of the Lamb. 

Note in this verse the words, and drink the cup. The withholding of 
the cup from the laity is plainly in opposition to the teaching here. 


V. 27. ὥστε, Wherefore, So that, —the conclusion from what is said 
above, showing why the apostle describes so fully the institution of the 
Supper.— ὃς dv. . . ἀναξίως, whoever shall cat (may eat) the bread or 
drink the cup of the Lord in an unworthy (disorderly) manner. τοῦ 
κυρίου in the same sense as κυριακόν, verse 20. Note carefully the mean- 
ing of ἀναξίως, 172. an unworthy manner, such as is described in verse 21. 
The question which many persons have put to themselves in coming to 
the Lord’s Supper — Am I worthy ?—is totally irrelevant, and in no way 
suggested by this word when rightly understood. --- ἔνοχος ἔσται xré., 
shall be guilty of (“ guilty of a crime committed against.” Th. Lex.) the 
body and the blood of the Lord. As this solemn and holy ordinance is in- 
tended to bring these vividly to mind, and proclaim them to the world, 
and to typify the marriage Supper of the Lamb in Heaven, so the per- 
version and desecration of the ordinance is a crime committed against 
the body and the blood of the Lord.. Surely this thought must have 
affected most deeply the minds of 411 reflecting persons in the Corinthian 
church. 

Vv. 28, 29. δοκιμαζέτω δὲ ἄνθρωπος ἑαυτόν κτέ., But (δέ continua- 
tive) Jet a man (ἄνθρωπος, comm. gend.) prove (test, examine, O.V.) him- 
self, and so (in this spirit of self-examination) et him eat of the bread ana 


CHAPTER XI. 26-33. 221 


drink of the cup. Note that the imperatives are all pres. tense, denoting 
what is to be habitual. —6 yap ἐσθίων κτέ. Aor (reason for the exhorta- 
tion to self-examination) Ze who eats (the bread) axd drinks (the cup), 
eats and drinks judgment (condemnation, B. U.; damnation, O. V.) to him- 
self, if he fail to discern the body; 1. 6. if he fail to reflect upon and per- 
ceive the solemn meaning of this symbol. The particip. in the three 
principal uses is logical here ; while he fails, because he fails, tf he fail, to 
discern the body. Note here and often in N. T. κρίμα “in a forensic sense, 
the sentence of a judge.’’ Here, “the judgment or punishment of God.” 
Lex. Th. 


Vv. 30, 31. Si τοῦτο, Ov this account, because of the desecration of 
the Supper, the failure to interpret the symbol aright and thus to bring 
vividly to mind the crucified body of the Lord.— ἐν ὑμῖν πολλοὶ κτέ., 
there are among you many sickly and infirm persons, and not a few are 
falling asleep. No marked distinction exists betw. ἀσθενεῖς and ἄρρωστοι. 
I think the former is better rendered by the Eng. word sic, (cf. Th. Lex. 
ἀσθενής and ἀσθεν ἔω) ; the latter by the word zzfirm, or feeble. Note κοι- 
μῶνται, pres. tense, not perf. In N. T. ixavoi nearly synonymous w. πολ- 
Aot, yet somewhat less emphat. Expositors are not fully agreed as to 
the meaning of this verse, whether it denotes that which is physical, some 
unusual sickness and mortality in Corinth, or simply that whichis moral, 
a want in general of religious life, or both together. The first is by far 
the most general opinion. —et δὲ ἑαυτοὺς διεκρίνομεν, οὐκ ἂν ἐκρινόμεθα, 
Note that one verb is fr. δια-κρίνω, the other fr. κρίνω. But if we dis- 
cerned (discriminated) ourselves (testing our frame of mind and determin- 
ing whether we saw in the elements before us the symbolism, the real 
meaning of those elements (cf. δοκιμαζέτω ... ἑαυτόν, verse 28), we 
should not be judged (condemned of God. Cf. κρίμα, verse 29, note). 


Vv. 32, 33. κρινόμενοι δὲ... κατακριθῶμεν, But being judged (and 
our conduct being condemned) dy the Lord, we are chastened (by Him), 
that we may not be condemned (ultimately and wholly) together with the 
world. The meaning of this verse appears plain when we distinguish 
between κρίνω, fo judge,— often denoting an unfavorable judgment for 
some offence which receives punishment (it may be of the nature of 
chastisement or discipline for the sake of reformation, as here), — and 
κατακρίνω, to condemn (fully and ultimately); often spoken “of God con- 
demning one to eternal misery.” Th. Lex. Note that the Ist pers. is 
here used, making the statement one of general application and not con- 
fined to the Corinthian church alone. In connection with the important 
thought in verse 32, cf. 1 Cor. 5. 5; 1 Tim. 1.20; 2 Tim. 2. 25; Tit. 
2.12; Heb. 12. 6.— ὥστε, κτέ., Wherefore, my brethren, when you come 
together to eat, wait for one another. A concluding exhortation. Note 
the kindly address, ἀδελφοί μου. --- ες Td φαγεῖν, Zo cat, i.e. to partake of 


222 NOTES ON FIRST CORINTHIANS. 


the Lord’s Supper. —adAndovs ἐκδέχεσθε, wart for one another (in oppo- 
sition to the custom mentioned in verse 21) till each has received his 
portion. For the uses of ἐκδέχομαι, the meaning of which has been 
questioned here, see Th. Lex. 


V. 34. A-concluding direction. εἴ τις πεινᾷ,, Kré., Lf any one ἐς hun- 
gry, let him eat at home, that you may not come together for judgment (con- 
demnation, B. U., O. V.). Note here ἐν οἴκῳ, at home; Att. οἴκοι, not in 
N. T.— τὰ δὲ λοιπά, And the rest, the things which are left, not men- 
tioned in the preceding passage, vv. 17-34. — ὧς ἂν ἔλθω διατάξομαι, 
when I shall have come (indicating uncertainty on this point), 7 qw#// set in 
order (points relating rather to external order, than to doctrine). Cf. 
7017 5.9) 14 | 16. 45 Galo 3 105 7: 1, &: 


CHAPTERS XII., XIII., XIV. Another irregularity in their as- 
semblies requiring correction. See ch. 11. 18, note on πρῶτον μέν. 
Chrys. remarks on this whole passage: τοῦτο ἅπαν τὸ χωρίον 
σφόδρα ἐστίν ἀσαφές: τὴν δὲ ἀσάφειαν ἡ τῶν πραγμάτων ἄγνοιά τε 
καὶ ἔλλειψις ποιεῖ τῶν τότε μὲν συμβαινόντων, νῦν δὲ οὐ γινομένων. 
This entire passage is exceedingly obscure; but our ignorance of 
the facts, and lack of the things then happening but now not taking 
place,occastons the obscurity. 


CHAp. XII. Variety and unity of spiritual gifts (vv. 1-11). 
This variety and unity illustrated by the many members in one 
body (vv. 12-31). 


Vv. 1,2. Περὶ δὲ τῶν πνευματικῶν xré., Vow (δέ continuative, correl. 
of μέν in 11. 18) concerning spiritual gifts, brethren, 7 am not willing that 
you continue ignorant. Some regard τῶν πνευματικῶν as masc., Persons 
filled with the Spirit; but it seems much more logical as neut., and 
synonymous with χαρίσματα. --- od θέλω ὑμᾶς ἀγνοεῖν. Cf. το. 1. — 
οἴδατε ὅτι... ἀπαγόμενοι, ye know that when ye were Gentiles ye were - 
led away to the dumb idols, as ye might be led (without any intelligence or 
. volition on your own part, by hap-hazard). ὅτι, declarative before the 
entire sentence; ἀπαγόμενοι, particip. w. οἴδατε. We might expect here, 
after ὅτι, the indic.; but a similar change to the particip. const. is 
found also in classic Greek (anacoluthon). Note τὰ ἄφωνα, emphat. 
posit. 

V.3. διὸ γνωρίζω nré., Wherefore (because in your former state as 
Heathen ye knew nothing of the operations and gifts of the Spirit, for 
this reason) 7 make known to you. — ὅτι οὐδεὶς... λέγει" chat no one, 
speaking in the Spirit of God, says etc. ἐν πνεύματι θεοῦ, the element in 
which the action takes place. λαλῶν directs attention more to the mere 


CHAPTERS XI. 34—XII. 9. 223 


utterance; λέγει, to the thought. — ἀνάθεμα ᾿Ιησοῦς, Fesus 7s anathema 
(a@ curse; for the singular transition from the primitive meaning of 
ἀνάθεμα see Th. Lex.). — καὶ οὐδεὶς δύναται eimretv’ κτέ., and 710 one is 
able to say, Fesus is Lord, except in the Holy Spirit. The former expres- 
sion would be used by the Heathen and many of the Jews; the latter, by 
Christians only. Ἰησοῦς, the personal, individual name is here used in- 
stead of Χριστός, the historical and official name. ἐν πνεύματι θεοῦ and 
ἐν my. ἁγίῳ, synonymous. It may be that the Corinthians had supposed 
the influences of the Spirit to be limited to the supernatural gifts, and 
that they needed instruction on this important and elementary point of 
Christian doctrine. Not only the declaration in this verse, but especially 
the more specific statements which follow, would lead them to correct 
views on this subject. 

Vv. 4-7. Διαιρέσεις δὲ κτέ., Mow there are diversities of gracious gifts, 
but the same Spirit. διαιρέσεις, distinctions, differences, distinctions arising 
from a different distribution to different persons. Th. Lex. Cf. αἱρέσεις, 
11. 19. — καὶ διαιρέσεις διακονιῶν κτέ., And there are diversities of mint- 
strations (services, cf. διάκονος), and the same Lord (κύριος, lord, master ; 
διάκονος, servant, attendant). — καὶ διαιρέσεις ἐνεργημάτων κτέ., And 
there are diversities of workings (operations, O. V., Β. U., Worchyngis, 
Wiclif; as distinguished from ἐνέργεια, it means strictly things wrought, 
effects), but (zt 15) the same God who works all things (ἐνεργήματα) 72 all 
(who are thus influenced by the Spirit). The one striking thought here 
presented, of unity in diversity, would be readily understood. Cf. Heb. 
2.4. The purpose of these various gracious gifts (χαρίσματα) is pre- 
sented in verse 7. — ἑκάστῳ δὲ δίδοται κτέ., But to cach one is given 
the manifestation of the Spirit (the showing forth, the making plain, the 
work and energy of the Spirit). — πρὸς τὸ συμφέρον, for that which is 
profitable (not to create disorder in the assemblies, not for vain show). 
Cie P4522: Σ 

Vv. 8-11. The distribution of these various χαρίσματα. Meyer pre- 
sents the following analysis : — : 

I. Gracious gifts (χαρίσματα) which relate to the zmtellectual power. 
Ist, λόγος σοφίας ; 2d, λόγος γνώσεως. 

II. Gracious gifts depending on the power of faith (Glaubensenergie). 
Ist, The πίστις itself. 2d, The actual workings of the same: (a) ἰάματα ; 
(2) δυνάμεις. 3d, The oral working of the same, viz. προφητεία. 4th, 
The critical working of the same, the διάκρισις πνευμάτων. 

III. Gracious gifts relating to tongues (γλῶσσαι). Ist, The speaking 
with tongues. 2d, The interpretation of tongues. 

Vv. 8,9. ᾧ piv... ἄλλῳ δὲ κτέ., For (confirmation of verse 7) Zo one 
is given through the Spirit the word of wisdom ; and to another the word 
of knowledge according to the same Spirit. Note ἄλλῳ δέ, st. ᾧ δέ. “A 


224 NOTES ON FIRST CORINTHIANS. 


loose const., as in verse 28,” Alf. It is difficult to express the full and 
exact meaning of λόγος here and in many passages. It includes the 
ideas of speaking and reasoning, oratio and ratio; with συφίας and 
γνώσεως, “ the art of speaking to the purpose about things pertaining to 
wisdom or knowledge,” Th. Lex. Expositors are far from any agree- 
ment respecting the meaning of the two words σοφία and γνῶσις. Per- 
haps σοφία, in the light of ch. 2. 6 ff., may mean the higher and the 
genuine wisdom relating to Christ and his work on earth; γνῶσις, a 
deeper and more penetrating knowledge of all questions relating to the 
Christian system as a whole. Cf. Eph. 1.17; cf. notes of Alf. and of Meyer 
in loco. — ἑτέρῳ πίστις... ἄλλῳ δὲ κτέ., 20 another faith, in the same 
Spirit ; and to another gifts of healings, in the one Spirit. Note the em- 
phatic repetition of the word Spirit, and of the thought, the oneness of the 
Spirit. Note also ἑτέρῳ, to another of a different class. The word πίστις 
here in a special sense. “A higher measure of the ordinary grace of 
faith, — such a faith as enabled men to become confessors and martyrs, 
and which is so fully illustrated in Heb. 11. 33-40. This is something as 
truly wonderful as the gift of miracles.” Hodge. 


Vv. 10,11. The diversity of gifts strikingly presented in verse 10; 
their unity, in verse 11. — ἄλλῳ δὲ... ἄλλῳ δὲ κτέ., and to another 
workings (things accomplished, the facta) of miracles (see Th. Lex. δύνα- 
pus, b); and to another prophecy ; and to another discerning of spirits ; to 
another (different) kinds of tongues; and to another the interpretation of 
tongues. With διάκρισις here cf. Rom. 14. I. πνευμάτων, of spirits, 
whether the Holy Spirit, or the mere human spirit, or that of demons 
(1 Tim. 4. 1, 1 John 4. 1). The meaning of γένη γλωσσῶν has been 
much discussed; and on scarcely any other point in the N. Test. are ex- 
positors more at variance. Does it mean different kinds of languages 
actually spoken? This is the view of the older expositors generally, and 
is in keeping with the narrative in Acts 2. 4. -In the great commercial city 
of Corinth it is probable that many different languages may have been 
spoken, as in Jerusalem on the day of Pentecost. But the question has 
been raised, May not the reference be to ecstatic utterances, distinct 
from any known language? or again, may it not include both, — foreign 
languages and ecstatic utterances? One of these last views is more 
generally taken by modern scholars. — πάντα δὲ ταῦτα ἐνεργεῖ κτέ., dit 
all these things the one and the same Spirit works, dividing (διαιροῦν, fr, 
διαιρέω ; cf. διαίρεσις), distributing (Th. Lex.), severally (or separately) 
to cach one as He will (according to His own will). Note here how dis- 
tinctly the personality of the Holy Spirit is set forth. 

Vv. 12,13. Καθάπερ yap τὸ σῶμα xré., For (γάρ, confirmatory) just as 
(-rep, intensive) the (human) body is one, and has many members, and all 
the members of the body, being many (or though they are many), are one 


CHAPTER XII. 105-20. 225 


body (note the emphatic repetition of σῶμα), so also is Christ (the head of 
the church; cf. 6.15; Eph. 4. 15, 16; 5. 29, 30; Rom. 12. 4, 5). — καὶ 
(introducing an additional and important thought) yap (confirmatory) 
ἐν ἑνὶ πνεύματι κτὲ., For in one Spirit we all were baptized into one body, 

. and were all made to drink of one Spirit (ἐποτίσθημεν, fr. ποτίζω, 
pass. w. acc.). Some have found here a reference to the cup of the 
Supper; but this seems to most expositors irrelevant. How strongly 
the organic unity of all believers in Christ, of whatever nation or condi- 
tion in life, is here affirmed! Note how emphatic the idea one Spirit is 
made in this verse. 


V. 14,15. καὶ yap τὸ σῶμα κτέ. (καί adding an important idea ex- 
pressed above and here repeated), For the body is not (note the emphatic 
form ἔστιν) one member, but many. — ἐὰν εἴπῃ ὁ Tots’ κτέ., Lf the foot 
shall say (εἴπῃ, aor. subjunc., “a supposed future case stated distinctly 
and vividly,” Good.), Because Jam not a hand, lam not of the body. — 
ov παρὰ τοῦτο οὐκ ἔστιν ἐκ τοῦ σώματος. The former rendering (O. V.), 
“is it therefore not of the body?” suggests, by the neg. οὐ, the affirmative 
answer, Yes! it is not of the body. This, of course, is illogical; hence 
a period after σώματος is the proper punctuation (so Tisch. W-H., 
Meyer, Stanley, Lach., Kling, et al.), and the sentence may be rendered, 
at ἐς not therefore not of the body ; or it does not therefore fail to be of the 
body. οὖϊκ ἔστιν, it is not, it fails to be. The first neg. (ob) qualifies the 
entire statement; the second (οὐκ) qualifies ἔστιν alone. — παρὰ τοῦτο, 
placed by the side of this, on this account, therefore. Only here in N. Test.; 
occurs in classic Greek. 


Vv. 16,17. καὶ ἐὰν εἴπῃ τὸ οὖς  κτέ., And if the ear shall say, Be- 
cause Tam not an eye, 77 am not of the body, it does not therefore fail to be of 
the body. The same const. as in verse 15; a similar illustration to empha- 
size the thought. — εἰ ὅλον τὸ σῶμα ὀφθαλμός (sc. ἦν, cf. 19), ποῦ ἢ 
ἀκοή ; (sc. ἦν ἄν), Lf the whole body (the body entire, ὅλον) were an eye, 
where would be the hearing? Lf the whole were hearing, where would be the 
smelling? All this shows most strikingly the absurdity of saying, because 
I haven’t this or that gift which some other member of the church pos- 
sesses, therefore I have nothing to do, no part to take in promoting the 
interests of the church. 


Vv. 18-20.. νυνὶ δὲ 6 θεὸς ἔθετο κτέ., But now (as the case actually 
stands) God has placed the members, each one of them (ἕν ἕκαστον, emphat.) 
in the body just as he wished (or willed). It may be interesting in this 
connection to compare what Socrates said of the wisdom and benevolence 
of the Creator, as seen and proved in the organism of the human body, in 
the adaptation of all parts of the body to all the other parts. Mem. of 
Socrates, book i. ch. 4, and book iv. ch. 3. -- εἰ δὲ ἣν τὰ πάντα κτέ,, 


15 


226 NOTES ON FIRST CORINTHIANS. 


But if they all were (actually) one member, where were the body ? or where 
would be the body? A startling thought! — νῦν (above νυνί, w. demonst. 
iota) δὲ πολλὰ μὲν μέλη, ἕν δὲ σῶμα, But now (asa matter of fact) there 
are many members, but there is one body. The application of all this to 
Christ’s spiritual body —the Church —is very apparent. 


Vv. 21-24. Upto this point the less gifted and less prominent mem- 
bers are shown to be indispensable ; but now the more gifted and promi- 
nent are brought into view and taught a lesson. — οὐ δύναται δὲ ὁ ὀφθαλ- 
pos κτέ., And the eye cannot say to the hand, 7 have no need of thee (lit. 
need of thee 7 have not), or again the head to the feet, I have no need of you. 
— ἀλλὰ πολλῷ μᾶλλον xré., But much rather (or Nay, much rather) the 
members of the body seeming to be weaker are necessary (ἀναγκαῖα, indis- 
pensably necessary). This sets forth the positive side, in contrast with the 
above negative side. — καὶ ἃ δοκοῦμεν κτέ., and (those members) of the 
body which we think (which seem to us) to be less honorable. τοῦ σώματος 
limits the anteced. of & τὰ μέλη understood. — τούτοις (points to the 
anteced. of ἅ) . . . περιτίθεμεν, ov these (the less honorable parts of the 
body) we bestow more abundant honor ; lit. we place around these ete. 
Note that τιμή signifies primarily value, price, and hence, a token that a 
thing is prized, veneration, honor. Here the primary meaning of τιμήν 
seems prominent, — we place around these more costly articles, those of more 
value. The remainder of the sentence makes the statement plainer. — 
Kal τὰ ἀσχήμονα ἡμών κτέ., and our uncomely members have more abun- 
dant comeliness, external beauty (Th. Lex.). — τὰ δὲ εὐσχήμονα... ἔχει, 
while our comely members have no need (no lack, no deficiency). — ἀλλὰ 
ὁ θεὸς συνεκέρασεν (Lex. συγ-κεράννυμι) TO σῶα κτέ., But God has 
united (fitted, adjusted, lit. mixed) the body together; to the part lacking 
giving more abundant honor. 


Vv. 25, 26. ἵνα ph ἢ σχίσματα κτέ., 7711 order that there may not be 
schisms (divisions, rents) in the body. — ἀλλὰ τὸ αὐτὸ, . , τὰ μέλη" Set 
that the members may have the same care for one another. τὸ αὐτό, obj. of 
μεριμνῶσιν. Note here the plur. verb w. neut. plur. subj., the members 
(each and all) have the same care. In verse 26, συνπάσχει, sing. verb w. 
neut. plur. subj. viewed collectively. — καὶ εἴτε πάσχει κτέ., And whether 
one member suffers, all the members suffer together (or suffer with 12). — 
εἴτε δοξάζεται μέλος Kré., or (etre... εἴτε, whether... or) a member is 
made glorious (adorned with lustre), all the members rejoice together (or 
rejoice with it). 


Vv. 27, 28. Application of what has just been said (vv. 14-26) re- 
specting the human body to the first readers of the epistle, — the church 
in Corinth. — ὑμεῖς δέ ἐστε σῶμα Kré., And (or Vow, δέ continuative) 
ye (emphat.) are Christ’s body and members severally (or individually). 


CHAPTER XII. 21-31. 227 


In every Christian church the conception of the ideal body of Christ is 
presented to the mind; as also that of the ideal temple of God. Cf. 
ch. 3.16. Each figure is striking and beautiful. It is not necessary or 
proper to press the illustration in either case so far as to say that each 
individual church is a separate and distinct body of Christ or a separate 
and distinct temple of God. This thought evidently was not in the 
writer’s mind. On é« μέρους see Th. Lex. μέρος. --- καὶ ods piv κτέ. 
We should expect in a following clause ods δέ, but the const. is changed 
(anacoluthon, Winer, ὃ 63; Butt., § 15:, 11), and the sentence rendered 
literally into English is obscure. Luther, Martin, De Saci, do not translate 
ovs μέν. We may perhaps render the sentence, And various officers as 
well as gifts God has placed, or appointed, in the church, first apostles, sec- 
ondly prophets, thirdly teachers, etc. ἐν τῇ ἐκκλησίᾳ here in the general 
or collective sense; not simply the church in Corinth. ἀποστόλους, not 
limited to those first appointed, but in a more general sense, including 
Paul himself, and Barnabas, and James the Lord’s brother. Cf. Acts 
14. 4 and 14; 1 Thess. 2. 6; 2 Cor. 8; 23. On the full meaning of 
προφήτας see Th. Lex. — ἔπευτα δυνάμεις (sc. ἔθετο) κτέ., then miracles 
(miraculous powers), then gracious gifts of healings, helps (is thought to 
apply particularly to those who visited and aided the sick and the poor), 
governments (or pilotings) spoken of those who have the general direction 
of church affairs, (different) A7xds of tongues. Cf. verse 10. 


Vv. 29-31. μὴ πάντες ἀπόστολοι; κτέ. (the apostle still dwells on 
the thought, the diversity of gifts), Ave all apostles? The neg. μή antici- 
pates a neg. answer. We may render such a sentence into Eng. by omit- 
ting the neg. as above, or by a direct statement and a question ; thus, /Vot 
all are apostles, are they? So with the following. The first form is the 
usual one in translating into Eng.: ave all prophets? are all teachers ?— 
μὴ πάντες δυνάμεις; It is not certain grammatically whether δυνάμεις is 
nom. or acc. obj. of ἔχουσιν. The former const. is usually preterred ; 
the latter seems to me more correct. Cf. δυνάμεις in verse 28. Do all 
possess miraculous powers? Do all possess gracious gifts of healings ? 
etc. Note the asyndeton, making each question distinct and em- 
phatic. Bear in mind also the force of the neg. μή. The ready an- 
swer to all these questions is, — No, not all possess all these gifts, or 
fill all these offices.— ζηλοῦτε δὲ κτέ., But desire earnestly, have a zeal 
for, the gifts which are greater, or better, those which are of more 
value in the church. With μείζονα here, cf. μείζων, ch. 14. 5. With 
the thought here, cf. verse 11. The Spirit distributes to each one 
as he will, but we may desire earnestly and pray for the greater gifts. 
— καὶ (introducing an additional and important statement) ἔτι... δεί- 
κνυμι, And further (und iiberdiess, Meyer) J forint out to you, L pro- 
ceed to show you (in ch. 13) pre-eminently a way (1. 6. a way to attain what 


228 NOTES ON FIRST CORINTHIANS. 


you desire); the way of Christian love, without which all the most 
shining gifts are valueless. 


Cuap. XIII. On Christian Love. The want of Christian love 
makes all other gifts. worthless (vv. 1-3); the characteristics of 
Christian love (vv. 4-7); the eternity of Christian love, in contrast 
with other gracious gifts ; those mentioned in ch. XII (vv. 8-12); 
it is superior to the other great Christian graces (verse I3). 

This chapter has with propriety been called “4 Psalm of Love.” 


V.1. "Hav... λαλῶ «ré., If L speak with the tongues of men and of angels, 
but have not Christian love, lam become sounding (nx av, fr. ἢχέω) brass, or a 
clanging cymbal. A reference to the γένη γλωσσῶν, ch. 12. 10, 28, and to 
be understood, I think, of actual languages, together with a reference to 
the manner in which they are uttered: 2/7 speak with the tongues of men 
and the rapturous sounds of angelic voices.— ἀγάπην, rendered in the 
O. V. charity; but this word now conveys a very different idea; ren- 
dered in the R. V. ove, a much more accurate rendering than charity, 
and yet too general in meaning. The definition drotherly love is still 
nearer the idea, but is too limited. Does not ἀγάπη denote Jove such as 
may be predicated of God and of Christ and of all believers in Christ? 
Is it not properly called Christian love? ‘This seems to me generally the 
most exact rendering. For the distinction betw. ἀγαπάω and φιλέω, see 
Th. Lex. φιλέω, 3. The classical student will observe how much oftener 
ἀγαπάω occurs in the N. T. than in any other Greek which he has read; 
while ἀγάπη is to him an entirely new word. —8€ is comm. rendered and 
here; the adversative du¢ seems preferable. So R. V.—yadkés. The 
researches of Schliemann have determined that this word usually, if not. 
always, means dronze (a compound of copper and tin) rather than drass 
(a compound of copper and zinc). —kbdpBadov, a cymbal, in the form of 
two half globes of bronze, making a loud sound when struck together. 
Referred to in the O. T. (in the LXX.), 2 Sam. 6. 5; 1 Chron. 13.8; Ps. 
150. 5. Used in the worship of Cybele, Bacchus, Juno, and other deities 
Grecian and Roman. ἀλαλάζον, ringing, clanging. Cf. ἀλαλά, a battle cry ; 
ἀλαλαγμός, Ps. 150. 5. 

Vv. 2, 3. Kal ἐὰν ἔχω κτέ,, And if [have the gift of prophecy and un- 
derstand all mysteries (those truths which would be unknown to man 
without a divine revelation) azd all knowledge (cf. 12. 8, note). “The 
knowledge of these mysteries would be the perfection of the gift of 
prophecy.” Alf.—kKal ἐὰν ἔχω. .. οὐθέν εἰμι, and if J have all faith so 
as to remove mountains, but have not Christian love, 7 am nothing (am 
worthless). — πᾶσαν τὴν πίστιν (generic article), a// faith, the faith 
which belongs peculiarly to the Christian.— ὥστε ὄρη μεθιστάναι, prob- 


CHAPTER XIII. 1-7. 229 


ably a proverbial expression, denoting that which was impossible for 
mere human power. Cf. Matt. 17. 20; 21. 21. — οὐθέν, Att. οὐδέν. As 
δ was probably pronounced like δά in this (as in modern Greek), and 6 
like #2 in thin, the change in sound was very slight. — καὶ ἐὰν ψωμίσω 
(Wwul(w) κτὲ., And if I distribute (give away in fragments) all my posses- 
sions, and if I deliver up my body that I may be burned (καυθήσομαι, fut. 
indic. pass. fr. καίω. W-H. read καυχήσωμαι, Ist aor. subjunc. fr. καυ- 
χάομαι, that J may glory), but have not Christian love, I am profited in 
nothing (in no respect). The possession of knowledge and power quite 
miraculous, and the practice of charity and self-sacrifice never surpassed, 
all count for nothing without Christian love. 


Vv. 4-7. - ἡ ἀγάπη is here personified. The apostle gives first the posi- 
tive side, then the negative, then again the positive. ἡ ἀγάπη μακροθυμεῖ, 
Love (the Christian Love of which he is speaking) dears patiently (15 long- 
suffering) ; χρηστεύεται ἡ ἀγάπη, love ἐς kind (7s χρηστός); οὐ ζηλοῖ ἡ ἀγά- 
πη, love ts not jealous. (Note the reading and punctuation of Tisch. If we 
render ζῆλος jealousy and ζηλόω to be jealous, when used in a bad sense, we 
may thus distinguish them from φθόνος and φθονέω, always rendered in the 
N. T. by the word exvy. Cf. Th. Lex. (ῆλος, 2) ; od περπερεύεται, 75 xot 
boastful or vainglorious (the probable meaning of περπερεύεται, used only here 
in N. T., and rarely in classic Greek); οὐ φυσιοῦται, zs xot inflated (puffed 
up, conceited, proud); οὐκ ἀσχημονεῖ, does not behave itself unseemly (15 not 
ἀσχήμων, deformed, indecent, uncomely. Cf. ch. 12. 23; 7. 36); οὐ ζητεῖ 
τὰ ἑαυτῆς, does not seek its own interests (cf. ch. 10. 33) ; οὐ παροξύνεται, zs 
not provoked (is not irritable. An allusion, perhaps, to the dissensions, 
ch. 6. In keeping with the idea μακροθυμεῖ) ; od λογίζεται τὸ κακόν, does 
not take account of the evil (inflicted upon it); od χαίρει ἐπὶ τῇ ἀδικίᾳ, 
does not rejoice in unrighteousness (in any unrighteous act); συνχαίρει 
St τῇ ἀληθείᾳ, but rejoices with the truth ( τῇ ἀληθείᾳ personified as 7 
ἀγάπη) ; πάντα στέγει, dears all things (πάντα, a hyperbole in popular 
language readily understood); πάντα πιστεύει, believes all things (is not 
suspicious and distrustful); πάντα ἐλπίζει, hopes all things ; πάντα ὑπο- 
μένει, endures all things (bears up under all trials),—nearly the same 
idea as πάντα στέγει. Yet many understand στέγει in the sense covers, a 
frequent classical meaning. Cf. στέγη, voof. May not both ideas (Zo 
cover, to endure) be expressed at once, in one word? Is it not true of 
genuine love that it seeks to cover, and patiently bears, the faults of 
loved ones? The rendering of Godet is not far from right, e//e excuse 
tout. May we not in verse 7 regard πάντα as acc. of specification ? 77 all 
things is forbearing, in all things exercises faith, in all things has hope, in 
all things is steadfast. Can all this be said of any other love than that 
of the Christian, the love which God has implanted in the heart? TIllus- 
trations of all this are not wanting. 


230 NOTES ON FIRST CORINTHIANS. 


Vy. 8-10. Up to this point we find Christian love characterized ; but 
now, up to verse 13, in contrast with other gracious gifts, we view its 267- 
petuity. —“H ἀγάπη οὐδέποτε πίπτει" κτέ., Love never fails (lit. never 
falls, i.e. never perishes, never comes to an end); but if there are prophecies, 
they will be done away (will be rendered ἀργός, idle, unemployed. For the 
gift of prophecy there will be no further use) ; and if there are tongues, 
they will cease (the gift of speaking in foreign tongues, i.e. the miraculous 
gift exhibited on the day of Pentecost will cease); and if there ἐς knowl- 
edge, it will be done away. (The profoundest acquisitions of knowledge in 
this life will be laid aside as quite useless, dpydés, in the far more com- 
plete and full knowledge of the future life.) Note in this sentence εἴτε 

. εἴτε. .. εἴτε, if there are, if there is; not ἐάν τε, if there be. The 
force of εἰ w. the indic. expressed or understood, as distinguished from 
ἐάν w. the subjunc., is important, and should always be observed. — ἐκ 
μέρους yap γινώσκομεν κτὲ., Hor (aconfirmation of the statements just 
made) we know in part (very incomplete is our knowledge now, however 
profound we and others may think it) ad we prophesy in part (theilweise, 
Meyer ; partiellement, Godet) ; but when that which is complete shall have 
come, that which is in part will be done away. 


V. 11. An illustration of the preceding thought. — ὅτε ἤμην (Att. ἦν) 
νήπιος, κτέ., When 7 was an infant, a little child (Cf. Th. Lex. νήπιος), 7 
used to speak (to talk) asa {16 child, I used to think and feel (see Th. 
Lex. φρονέω) as a little child (72 sentais comme un enfant. Godet), Z used 
to reason as alittle child (je raisonnais etc. Godet). Note the force of 
the imperf. tense. —ére γέγονα ἀνήρ, xré., wow that [am become aman, 
7 have done with the things of a little child (they are all done away 
and have become ἀργός. κατήργηκα fr. καταργέω). Compare Jonathan 
Edwards at the age of one, two, or three years with Jonathan Edwards in 
his manhood, and we have a faint contrast between our present and our 
future development. 


V. 12. Confirmation and explanation of the preceding verses. — βλέ- 
πομεν yap ἄρτι κτέ., For we see now through a mirror (according to the 
ocular illusion by which the object seen in the mirror seems to be behind 
it. So Meyer, Alf., Kling, Edwards), or dy means of a mirror (Godet, 
Poor). The former was probably the conception of the writer. Bear in 
mind that their mirrors were metallic and generally very obscure; very 
different from our mirrors of glass. —év αἰνίγματι, 77 an obscure saying, 
in an enigma. Cf. Num. 12.8, in the LXX. δι’ αἰνιγμάτων ; the refer- 
ence is thought to be to the revealed word, which is dark and obscure in 
comparison with the future clear and perfect knowledge. So Alf., Meyer, 
Kling, Hodge, Edwards, Delitzsch, et al.; zz einem dunkeln Wort, 
Luther. Others render it adverbially ; αἰνιγματικῶς, enigmatically, conjec- 
turally, obscurely. So B. U.3; obscurément, Godet; darkly, O.V. and 


CHAPTER XIII. 8-13. 231 


R. V. While the latter idea is correct so far as it goes, yet the idea of 
the word is probably not to be lost sight of, as in Num. 12. 8. — τότε: δὲ 
Kré., but then (ὅταν δὲ ἔλθῃ τὸ τέλειον, Verse 10) face to face; πρόσωπον, 
appos. w. the subj. of βλέψομεν understood. — ἄρτι γινώσκω Kré., now 
7 know in part, but then shall I know fully (definitely ém-) even as I was 
also fully known. Paul here uses the Ist pers. sing., individualizing him- 
self and using an expression full of joyful expectation. Meyer, Kling, 
et al. refer ἐπεγνώσθην to the time of his conversion, but that limits the 
idea quite unnecessarily ; eve as was also fully known (of God, in all 
my earthly life). Note the καί, a/so. Ishall then have definite knowl- 
edge, even as God also knew me definitely. It is perhaps better to ren- 
der ἐπιγνώσομαι, shall know definitely, rather than, shall know fully ; since 
no finite being can know fully, as God knows. ‘True, this clause is in an- 
tithesis to ἐκ μέρους, but definite, distinct knowledge forms a marked 
contrast to all that is fragmentary and enigmatical, or conjectural. 

This passage may perhaps remind the classical scholar of the remark- 
able description in Plato’s Republic, Book VII. But how much loftier 
and more animating is the conception of Paul than that of Plato! 


V. 13. νυνὶ δέ, But now, νυνί in the illative sense. Since the other 
χαρίσματα, mentioned above, cease with this life, Paul emphasizes the 
fact that the three following are abiding. To take νυνί in the strictly 
temporal sense seems illogical. Perhaps the temporal sense does not 
wholly disappear, yet the illative is far more prominent. So Alf., Meyer, 
Godet, Kling, et al. — μένει, abides, remains, does not pass away. The 
pres. tense, in its widest, fullest sense, expressing that which is always 
true without regard to time. — πίστις, ἐλπίς, ἀγάπη (note the asyndeton, 
making each distinct and emphatic), faith, hofe,—both in the fullest 
N. T. sense; the faith and hope which the Christian alone knows and 
exercises, — ἀγάπη, Jove, Christian love ; in the same sense as throughout 
this chap.; and also in the sense found only in the Bible. —ta τρία ταῦτα 
(note the force of the article), just these three ; implying that μένει can be 
predicated of these three alone as Christian graces. μείζων δὲ τούτων ἡ 
ἀγάπη (emphat. posit.), azd of these Christian love is greatest, lit. is 
greater ; von hiherem Werthe (als die beiden anderen), of higher worth 
(than both of the others), Meyer; “because it contains in itself the root 
of the other two.” De Wette. For another instance of this use of the 
comparat. w. the gen. cf. Matt. 23. 11. Do not the churches of the pres- 
ent day, even those which are most evangelical, need more ἀγάπη Can 
genuine Christian faith and hope exist without Christian love? 


“Cuap. XIV. Practical rules for the exercise of the spiritual 


gifts. 
The gift of prophecy superior in value to that of speaking with 


232 NOTES ‘ON FIRST CORINTHIANS. 


tongues (vv. I-25). Directions respecting the use of the spiritual 
gifts, particularly of those just mentioned (vv. 26-33). Women 
commanded to keep silence in the churches (vv. 34,35). Enforce- 
ment of the foregoing instructions (vv. 36-38). A summing up of 
the leading points (vv. 39, 40). 


V.1. Διώκετε τὴν ἀγάπην (note the asyndeton. Thus the sentence is in- 
troduced with more point and force). Follow earnestly after Christian love 
(so as to secure it). διώκω, to pursue eagerly, to press on after, is spoken of 
one who in a race runs swiftly to reach the goal, or the prize. Cf. Phil. 
3. 12,14. Follow after is far less forcible than διώκετε. Pursue after, 
B. U.; jaget der Liebe nach, Meyer.— ζηλοῦτε δὲ κτέ., and zealously 
strive after spiritual gifts, the gifts of the (Holy) Spirit. Cf. ch. 12. 1. 
Not simply the gift of speaking with tongues, though that would be 
prominent in their minds, but spiritual gifts in general. — μᾶλλον δὲ ἵνα 
kré., but still more (i.e. more than for the spiritual gifts in general) chat 
ye may prophesy, that ye may in clear and plain language declare divine 
truths. δέ after ζηλοῦτε is omitted in the Vulg., also by Luther. It is 
rendered yet, R. V.; and, B. U. It is logical with either rendering. 
Continue to press on after (pres. imperat.) Christian love, so as to attain it 
in full measure, azd (while so doing) zealously strive after spiritual gifts ; 
or we may render, continue to press on after Christian love, yet (in the 
meantime) zealously strive after etc. 


Vv. 2, 3. ὃ yap λαλῶν γλώσσῃ κτέ., For (confirming the exhorta- 
tion just given) he who speaks in a tongue speaks not to men, but to God. 
Godet understands γλώσσῃ to mean the ecstatic language which flourished 
at Corinth, “le langage extatique qui fleurissait 4 Corinthe.” The 
rendering uzknown, or foreign, tongue, is preferred by many. Cf. ch. 
12. 10. --- οὐδεὶς γὰρ ἀκούει, for 20 one understands, no one detects with 
the ear articulate sounds which are intelligible to him. Note this use of 
ἀκούει, Cf. the apparent contradiction of Acts 9.7; 22. 9; cf. Mark 
4.33. Used thus in the LXX. also. — πνεύματι δὲ Kré., but in the spirit 
for with the spirit, B. U.) he speaks mysteries, things not revealed and 
made plain to others, but hidden in his spirit, in an ecstasy. Or it may 
mean, dy the Spirit ; the Holy Spirit, who directs the spirit of the man. 
' Either is grammatical and also logical in the connection. The former 
is the usual view. Cf. v. 14.—6 δὲ προφητεύων κτέ., But he who proph- 
estes (declares in plain language divine truths) speaks to men edification 
(that which builds them up spiritually), azd encouragement, and consola- 
tion (that which affords them comfort). — παράκλησιν, very comprehen- 
sive in meaning: exhortation, encouragement, consolation. Cf. παράκλητος 
and παρακαλέω, very important words in the N. T. ---παραμυθίαν, only 
here in the N. T. 


CHAPTER XIV. 1-8. 233 


Vv. 4, 5. ὁ λαλῶν γλώσσῃ Kré., He who speaks in a tongue edifies 
himself. his certainly seems to imply that he himself understands what 
he speaks, although others understand nothing. So Hodge views the 
statement; yet many others (Alf., Meyer, Kling, Godet, et al.) think that 
the human spirit, without the aid of the mind, is edified in this ecstatic 
condition. —o δὲ προφητεύων Kré., but he who prophesies edifies an as- 
sembly, a church ; since all understand what he says. — θέλω δὲ πάντας 
kré., Mow (δέ continuative) Zam willing (or 7] desire) that you all speak 
with tongues. This he says to correct any false impression of his mean- 
ing. It is very difficult to give always an exact rendering of θέλω. See 
Th. Lex. — paddov δὲ ἵνα κτὲ., but rather that (I have-a stronger desire 
that) you prophesy. Note the difference betw. the acc. w. infin., the di- 
rect object after θέλω, and ἵνα w. subjunc., expressing more prominently 
the idea of purpose or design. — μείζων δὲ 6 προφητεύων κτέ., and greater 
(of greater worth; cf. ch. 13. 13) ἐς he who prophesies than he who speaks 
with tongues, except he interpret, in order that the church may receive edifi- 
cation. Note the emphat. ἐκτὸς ef wh. Cf. ch. 15.2; 1 Tim. 5.19. Th. 
Lex., ei, III. 8.d. Note also here ei w. subjunc. 


V. 6. νῦν δέ, ἀδελφοί, xré., But now, brethren, (the case presented 
before them in a plain, practical question) 27.7 come to you speaking with 
tongues, in what respect shall I benefit you, unless 7 speak to you either 
in revelation, or in knowledge, or in prophecy, or teaching? The active 
meaning of the ending -ovs is prominent in ἀποκαλύψει and γνώσει, --- 
an the act of revealing or in the act of making known. “The four terms at 
the end of the verse form two parallel pairs. On the one side, revelation 
and kxowledge — these are the divine internal gifts —on the other side, 
prophecy and teaching: these are the exterior manifestations of the two- 
fold divine communication.” Godet. 


Vv. 7, 8. ὅμως (paroxytone) is adversative, yet, nevertheless, Vulg. 
tamen; placed first in the sentence, although logically it belongs before 
ἐὰν διαστολήν. Cf. Gal.3.15. So Alf., Meyer, Kling, et al. Other ren- 
derings and explanations are less probable. — The particip. διδόντα, con- 
cessive. We may render the sentence, The things without life, whether 
pipe or harp, though they may give a sound, yet (ὅμως) if they do not give a dis- 
tinction in the tones, how will that which is piped or harped be known ? 
Who can detect any melody or any tune ὃ --- καὶ (introducing another 
thought in the same line) yap (introducing a confirmation of the thought 
in πῶς γνωθήσεται κτὲ.) ἐὰν... 80, κτέ., For if a trumpet give an un- 
certain (ἄδηλον, not plain) sound (φωνήν, often in this sense; see Th. 
Lex.), who will prepare himself for battle? The signal for an attack was 
given by the trumpet. Note this meaning of πόλεμος, frequent in Hom, 
rare in Att. A more suitable rendering here than for war; zur Schlacht, 


234 NOTES ON FIRST CORINTHIANS. 


Meyer; ἃ Ja bataille, Godet. A negative answer is readily suggested to 
both questions. 

V. 9. Application of the preceding. — οὕτως καὶ ὑμεῖς κτέ., So ye also 
(vous aussi, Godet), unless ye give by the tongue distinct utterance (or 
discourse), how will that which is spoken be known (be understood)? To 
this, the neg. answer is suggested ; hence ἔσεσθε yap xré. (ye will not be 
understood), for ye will be (continually) speaking (note the force of ἔσεσθε 
w. the particip.) ἡγέο the air ; implying that which is utterly useless and 
unintelligible. Cf. ch. 9. 26, οὐκ ἀέρα δέρων. 


Vv. 10, 11. A further confirmation, by a new example, of the preced- 
ing thought. —towatra εἰ τύχοι γένη κτέ., So many, perchance (different) 
hinds of voices are in the world, and no one (i.e. no kind) is without signifi- 
cation; εἰ τύχοι (note here εἰ w. the optat., rare in N. T.), lit. ¢f zt should 
happen ; adv. in force, perchance ; vielleicht, Meyer; so many, [ know not 
how many, pignore combien, Godet; φωνῶν, of voices, i.e. of languages ; 
καὶ οὐδὲν ἄφωνον, and no one (of these languages) is ἄφωνον, without 
voice, without intelligible sound ; unverstindlich, Meyer ; inarticulé, Godet. 
—éay οὖν μὴ εἰδῶ κτέ., Lf then [do not know the force (the meaning) of 
the voice (i. e. of the language), I shall be to the one who speaks a foreigner, 
and the one who speaks will be a foreigner to me (or in my case). I in my 
relation to the one who speaks and he in his relation to me will be alike 
foreign; βάρβαρος, a foreigner, not necessarily a darbarian, in the ordinary 
sense of the word. Cf. Acts 28. 2,4; Th. Lex. BapBapos, 3. 


V. 12. οὕτως καὶ ὑμεῖς, κτέ., So (a conclusion) do ye also (as well as 
other churches) since ye are zealous to acquire spiritual gifts (lit. spirits), 
with a view to the building up of the church seek that ye may abound (in 
them). Thus the apostle, instead of openly rebuking their excessive de- 
sire for the gift of speaking with tongues, seeks to give a proper direction 
to their zeal; ζηλωταί, a subst. in form, persons zealous ; πνευμάτων, plur., 
the one Spirit viewed in his various manifestations ; πρὸς τὴν οἰκοδομὴν τῆς 
ἐκ-, emphat. in position; connect in thought w. the entire clause (ζητεῖτε 
ἵνα περισσεύητε. 


Vv. 13, 14. Wherefore let him who speaks in a tongue pray that he may 
interpret ; pray that the gift of interpretation may be imparted to him as 
well as the gift of speaking in a tongue. So this has usually been under- 
stood; but the majority of recent expositors (Alf., Edwards, Meyer, 
Kling, Godet, et al.) understand ἵνα to mean here, 77 order that ; thus, — 
let him who speaks in a tongue pray (keeping this end in view) that he may 
interpret. The first exposition certainly seems intelligible and logical; 
and it is something in its favor that it was so understood by the Greek 
expositors, by Erasm,, Calvin, Beza, and by many of the best modern 
scholars. — ἐὰν γὰρ κτέ., Hor if 7 pray in a tongue, my spirit prays, but 
my understanding (my mind) is unfruitful. This verse seems to confirm 


CHAPTER XIV. 9-21. 235 


the first interpretation of verse 13. May not the thought in verse 14 be 
illustrated even now in the case of a truly devout Roman Catholic who 
listens to a Latin prayer that he does not understand ? 


Vv. 15, 16. τί οὖν ἐστίν; What then ἐς (the conclusion) ? — προσεύξο- 
por... Ware (ψάλλω) κτέ., 7. will pray with the spirit, and I will pray 
with the understanding also; I will sing praise with the spirit, and I will 
sing praise with the understanding also. Thus he would be able to in- 
terpret his prayer and his song of praise; otherwise, if he could not do 
this, he would keep silent. Cf. verse 28. --- ἐπεὶ ἐὰν εὐλογῇς κτέ., Size 
(if this is not so) 20 thou bless with the spirit (only with the spirit, and 
not with the understanding also), e who fills the place of the unlearned, 
—how will he say the amen on thy giving of thanks? (This he cannot 
do) since what thou sayest he does not know ; εὐχαριστία, verb εὐχαριττέω, 
nearly the same in meaning w. εὐλογέω. Cf. ch. 11. 24, note: ἐδιώτης, 
one in a private station ; an unlearned, uneducated man ; one of the com- 
mon people. Cf. Acts 4. 13. 

Vv. 17-19. σὺ μὲν yap κτέ., For thou indeed (μέν, concessive; cor- 
rel. ἀλλά; see Th. Lex.) givest thanks well (I grant this), dut the other 
(the ἰδιώτης) zs not edified (built up, instructed and established in the 
faith). — εὐχαριστῶ τῷ θεῷ, κτέ., 7 thank God, 7 speak in a tongue more 
than you all (1 am in this particular more highly endowed). — ἀλλὰ κτέ., 
but (I wish to make a proper use of this gift) 7 the church (or in a 
church) 7 desire to speak (I would speak) five words with my understanding, 
tn order that 7 may instruct others also, rather than ten thousand words 
in a tongue. In verse 18, the reading γλώσσαις, with tongues, seems pref- 
erable; 4, rather than, after βούλομαι and θέλω, occurs in classic Greek. 
Win. § 35. 2. c. 


Vv. 20, 21. ᾿Αδελφοί, ph παιδία κτέ., Brethren, (note the affectionate 
address), become not little children in mind, but in wickedness be infants, 
and in mind become full-grown. The use which they were making of 
this gift of speaking with tongues was rather like little children than 
like full-grown and intelligent men. — ἐν τῷ νόμῳ γέγραπται, Lx the 
law it is written. The words are a free citation from Isaiah 28. 11. 
Note this use of ἐν τῷ νόμῳ, ix the law, including the idea of the entire 
Old Testament. So in Rom. 3. 19; John to. 34.— ὅτι forms a part of 
the citation, not translated into English. —év ἑτερογλώσσοις κτέ., Jz (in 
the person of) mez of other tongues and in the lips of others (strangers) 
L will speak to this people (the people of Israel) azd not even thus will they 
listen to me, saith the Lord ; even this sign will be to them ineffectual. 
“ Here, as in many other cases, the historical sense is not so much con- 
sidered, as the aptness of the expressions used for illustrating the matter 
in hand; viz. that belief would not be produced in the unbelieving by 
speaking to them in strange tongues.” Alf. 


236 NOTES ON FIRST CORINTHIANS. 


V. 22. ὥστε αἱ γλῶσσαι κτέ., Wherefore (in keeping with the 
thought in this prophecy) ¢he tongues are for a sign (a divine manifesta- 
tion) ot to those who have faith (not to an assembly of believers), dat to 
those who are without faith. This fact was clearly shown on the day of 
Pentecost. This being true, the church in Corinth in their assemblies for 
divine worship were making a wrong use of this spiritual gift. — ἡ δὲ 
προφητεία κτέ,, while prophecy (in contradistinction from the tongues) 
zs not for those who are without faith, but for those who have faith. Hence 
the greater value, in the assemblies of the church, of prophecy ; i. 6. “in- 
spired and intelligent exposition of the word and doctrine.” Alf. 


Vv. 23-25. The apostle proceeds to illustrate the truth of verse 22 by 
two diverse suppositions, showing the natural effect on the unlearned 
and the common people of a wrong use of spiritual gifts. —éav οὖν συν- 
έλθῃ κτὲ., Jf therefore (in accordance with the truth just stated) ‘he whole 
church shall have come together to the same place, and all speak with tongues, 
and there shall enter in men unlearned or without faith, will they not say 
that you are beside yourselves (are insane)? Note the emphatic ἡ ἐκκλησία 
ὅλη, implying a large assembly. Meyer insists that ἰδιῶται must mean 
believers who are not educated, members perhaps of some other church; 
and thus ἰδιῶται and ἄπιστοι would constitute two quite distinct classes 
of persons. This view, with this distinction, is not generally taken. — 
ἐὰν δὲ πάντες κτέ., But if all prophesy. Ne are not to understand by 
“all prophesy,” or “all speak with tongues,” that all do this at the same 
time ; but “all” one after another, or “all” who actually speak. — εἰσ- 
ἔλθῃ δέ τις κτί., and some one who is without faith or unlearned shall have 
come in, he ts convinced (convicted, reproved) by all (who speak), he is 
judged (examined and led to self-examination) by all. All who prophesy 
make upon him the same impression. The words ἐλέγχεται and dvaxpl- 
νεται involve more than can be fully expressed by single English words. 
- τὰ κρυπτὰ τῆς καρδίας αὐτοῦ κτ΄., the secrets of his heart become mani- 
fest, and so (in this state of mind) having fallen on his face-he will worship 
God, declaring (saying openly and publicly) ; in reality, God is among you 
(or 27 you, in animis vestris); ὅτι before the oratio recta not translated; 
ὄντως, a very emphatic word, actually, in reality. 


Vv. 26-40. Additional instructions respecting the proper conduct in 
their public assemblies. 


V. 26. Τί οὖν ἐστίν, ἀδελφοί; What then is (the conclusion), brethren? 
Cf. verse 15. This question aids the mind logically and directs special 
attention to what follows. —8rav συνέρχησθϑε, xré., When ye come to- 
gether, each one (of you has one of the following gifts) has a psalm, has a 
teaching, has a revelation (cf. verse 29), has a tongue (has the spiritual gift 
to speak in a tongue), as an interpretation (has the spiritual gift to inter- 
pret what is spoken in a tongue. Cf. verse 5.) The use of ἕκαστος here 


CHAPTER XIV. 22-33. 237 


and in ch. 1. 12 is very peculiar and scarcely admits of a literal rendering. 
The writer does not mean that each man has a@// that follows; but each 
has ove of the following gifts. —mwavra ... γινέσθω. Let all things be 
done for (with a view to) edification (the instruction and building up of the 
church as a whole and of the individual members). Let this be the con- 
stant, continued aim (γινέσθω, pres. imperat., denoting continuance). 


Vy. 27, 28. εἴτε stands here without a corresponding εἴτε, by a 
change of const. (anacoluthon). Hofmann views it as if written εἴ τε, 
and if. The difference is not important.—elre . . . λαλεῖ, κτέ., Lf any 
one speaks in a tongue (let it be) by two or at the most three. We may un- 
derstand ἔστω, det zt be ; or λαλείτωσαν, suggested by λαλεῖ, let them speak. 
So Meyer et al. Winer, ὃ 64.1. b. Cf. 1 Pet. 4.11; κατά w. acc. dis- 
tributive, Th. Lex. II. 3. y. In each meeting of the church, not more 
than two, or at the most three, shall speak in a foreign tongue. — καὶ ἀνὰ 
μέρος, avd 271 turn, one after another ; let not two speak at the same time. 
—kal εἷς διερμηνευέτω, and let one interpret. Note the force of &- in 
compos., filly, thoroughly ; also of εἷς, one person, not more than one. — 
ἐὰν δὲ μὴ ἡ κτέ., But if there be not an interpreter (if there be no one 
present who can interpret) /e¢ him (the one who speaks in a foreign 
tongue) continue silent in an assembly (or in the church). Note the force 
of the pres. imperat. σιγάτω. ---- ἑαυτῷ δὲ λαλείτω κτέ., and let him speak 
to himself and to God; indicating a silent devotion, in opposition to the 
idea of speaking aloud in the assembly. 


Vv. 29, 30. προφῆται δὲ δύο ἢ τρεῖς κτέ., And let the prophets, two or 
three (i. €. aS in verse 27, though not so distinctly and sharply defined as 
there, wo or three in one meeting of the church) speak, and let the rest (of 
the members) discriminate, carefully meditate on what is said, so as to 
discern its true and full meaning. — éav δὲ ἄλλῳ ἀποκαλυφθῇ (ἀπο- 
καλύπτω) KTé., But if a revelation be made (if something shall have been re- 
vealed) to another who is sitting, let the first (the one who is speaking) de 
silent. 

Vv. 31-33. δύνασθε yap καθ᾽ ἕνα xré., For ye are all able one by one 
(one after another) to prophesy, in order that all may learn, and all be ex- 
horted, encouraged, comforted (παρακαλῶνται expresses the three ideas). 
Note the emphat. repetition of mdvres,a// the members of the church. 
‘The emphat. word of the entire sentence is δύνασθε, ye are able, ye may, 
ye can, i.e. if proper order is maintained. This is implied in the follow- 
ing statements. — καὶ πνεύματα .. . ὑποτάσσεται, and (the) spirits of 
(the) prophets are subject to (the) prophets (the generic article omitted in 
the Greek). This may mean ¢he spirits of the prophets (who are inspired 
by the Holy Spirit) ave made subject to themselves, are under self-control 
(προφήταις a strong expression for airois); or the dative may mean, Zo 
other prophets. Expositors are about equally divided on this point. The 


238 NOTES ON FIRST CORINTHIANS. 


former seems most natural (so Alf., Meyer, Godet, Hofmann, et al.); 
their spirits are under self-control, and hence the exhortation in verse 30, 
6 πρῶτος σιγάτω. This would have no meaning, if their spirits were not 
under their own control.— οὐ γάρ ἐστιν κτέ., Hor God is not (a God) of 
disorder, but of quietness, or peace. —‘Os ἐν πάσαις ταῖς ἐκκλησίαις τῶν 
ἁγίων. This clause is joined with what follows by Tisch., Meyer, Godet, 
De Wette, Kling, American R. V., et al.; with what precedes by the 
early Greek Fathers, the Vulg., Luther, Bengel, all the older English ver- 
sions ( Wiclif, Tyndale, Cranmer, Geneva, Rheims, Authorized 1611), B. U., 
English R. V., W-H., Alf., Ell., et al. Thus it appears that the great 
majority of scholars have connected the clause with what precedes. For 
God is not a God of disorder, but of quietness, as in all the churches of 
the saints. Paul thus says to the Corinthians, whose assemblies had been 
so noisy and disorderly,— Go to any other Christian assembly and you 
will find order, quietness, peace. 


V. 34. This topic comes in logical connection with the subject in 
hand. One element of disorder in their assemblies was the conduct of 
the women. — ai γυναῖκες. . . σιγάτωσαν᾽ Let the women in the public 
assemblies (or in the churches) be silent. With this passage cf. ch. 11. 5, 
note. The view of Godet as to Paul’s meaning is as follows: “In re- 
spect to women, if, under the influence of an inspiration or of a sudden 
revelation, they wish to speak in the assembly, to offer a prayer ora 
prophecy, I am not opposed to it, only that this may not take place with- 
out having the figure covered with a veil. But, in general, let the women 
keep silence. For it is unbecoming (inconvenant) on their part to 
speak in an assembly.” — οὐ yap ἐπιτρέπεται κτέ., for it is not permitted 
to them to speak, but let them be in subjection, even as the law also says; a 
general reference to the teachings of the O. T. in respect to the position 
of woman. See especially Gen. 3. 16: πρὸς τὸν ἄνδρα cov ἣ ἀποστροφή 
gov, καὶ αὐτός σου κυριεύσει. Bear in mind the meaning of λαλεῖν, as 
distinguished from προφητεύειν, ch. 11. 5. Though in the N. Test. it can 
hardly mean Zo talk idly, to prattle, as in classic Greek, since it is predi- 
cated of our Lord in several passages, yet it directs the attention more to 
the utterance of thought, /o conversation ; and conversation, in an assem- 
bly of the church, would be an element of great disorder, if it were 
allowed to any extent. 


Vv. 35, 36. εἰ δέ τι μαθεῖν θέλουσιν κτέ., And if they wish to learn 
anything (if they feel inclined to propose any questions for information 
respecting any doctrine), let them at home question their own husbands. ἐν 
οἴκῳ (emphat. posit.), in distinction from ἐν ἐκκλησίᾳ. ---- αἰσχρὸν γάρ 
ἐστιν κτὲ., for it is disgraceful fora woman to speak in an assembly (ina 
meeting of the church). Such was the fact then and there; and on this 
ground distinctly the apostle places his injunction. In other times and 


241 
CHAPTERS XIV. 34—XV. 1. 


7 


“+ our 
places the emphatic words of this same apostle in Galatians 3. 28, m.,, 


prove true: there can be no male and female; for ye are all one in Christ 
Jesus. —% ἀφ᾽ ὑμῶν κτέ., Or (if you do not accept the truth of what I 
have said, are we to infer that) from you the word of God went forth, or 
did it come into the midst of you alone ?— questions that must silence all 
objections. For this use of # see Th. Lex. Cf. ch. Ὁ. 6; 10.22; Rom. 
3. 29; et saepe. 

This question respecting the position of woman belongs in the same 
category with two others, prominent in the epistles of Paul, — the relation 
of servants (δοῦλοι, s/aves) to their masters, and that of subjects to the 
government. Cf. Rom. 13; Eph. 6. 5; Col. 3. 22. Compare also what 
is said in this epistle respecting marriage, in ch. 7, — directions founded 
on the state of things then existing in Corinth, and not intended, as 
Protestants believe, for general and permanent application. The de- 
cision of all these questions is affected by the circumstances of time and 
place; but the great fundamental teachings of the gospel remain un- 
changed and unchangeable. Time and place can never alter them. 


Vv. 37, 38. Ht τις δοκεῖ κτέ., Jfany man seems to be a prophet, or en- 
dowed with any spiritual gift, let him know definitely (émv-ywackw) the 
things which. I write to you, that they are of the Lord. Such a person 
would be especially qualified to judge of their truth and divine origin. 
“Paul imprints here the seal of his afostolical authority, and upon this 
seal must Christ stand.” Meyer. —ei δέ τις ἀγνοεῖ, ἀγνοεῖται (this may 
be viewed as pass.), But if any one is ignorant (fails to recognize the 
truth of what I have written), ‘‘ ze zs zenored, scil. of God.” Alf. But 
ἀγνοεῖται may be mid. voice, ke is ignorant for himself, must take the 
consequences of failing to recognize the foregoing truths. This inter- 
pretation seems preferable. With the reading ἀγνοείτω we translate, 
let him be ignorant; all further effort in his case is useless. “ Sibi suae- 
que ignorantiae relinquendos esse censeo.” Estius. 


Vv. 30, 40. ὥστε κτὲ., Wherefore (summa, Bengel, to sum up what 
I have said on this whole subject), my brethren, desire earnestly the gift of 
prophecy, and forbid not to speak with tongues. Note the difference: ¢7- 
λοῦτε, desire earnestly ; μὴ κωλύετε, forbid not, do not hinder. The former 
(the gift of prophecy) is far more to be desired. — πάντα δὲ εὐσχημόνως 
kré., But let all things be done decently (in a becoming manner) and in 
order (according to due or right order). 


CHap. XV. The resurrection of the dead (involving the con- 
ception of the resurrection of the body). 

Vv. 1-11. The fact of the resurrection of Christ, on which rests 
the hope and expectation of our own resurrection. Vv. 12-19. 


238 » NOTES ON FIRST CORINTHIANS. 


formeie denial of the resurrection of the dead involves that of the 

th-resurrection of Christ, and thus contradicts the apostolic testimony 
and the truths of Christianity. | Vv.20-28. The fact of the resur- 
rection of Christ again asserted as the foundation of all Christian 
hope. Vv. 29-34. Practical conclusions which follow from 
a denial of the doctrine. Direct exhortations at this point. 
Vv. 35-50. Respecting the possibility and the manner of the 
resurrection of the body. Illustrations from the natural world. 
Vv. 50-53. The change from the animal to the spiritual body 
necessary in order to inherit God’s kingdom. A word respecting 
those who shall be alive on the earth at the final coming of Christ. 
Vv. 54-58. A triumphant conclusion. 


Vv. 1,2. Γνωρίζω δὲ ὑμῖν xré., Mow (δέ leads to another subject, — 
the last and in some respects the most important discussed in this epistle) 
I make known to you, brethren, the gospel which I preached to you, which ye 
also received, in which ye also stand, through which ye are also saved (being 
saved), if ye hold firmly the word which I preached to you, unless indeed ye 
believed in vain. — Γνωρίζω, 7 make known, I continue to make known to 
you (pres. tense). He had already preached to them the gospel; but 
some of them, it appears, had questioned or rejected a most important 
doctrine of this gospel, and hence he needed again to repeat what he had 
said. — τὸ εὐαγγέλιον, the gospel, in the fullest sense, in all the leading 
doctrines. — εὐηγγελισάμην (εὐαγγελίζω) ... παρελάβετε (παραλαμβάνω), 
aor. denoting an accomplished fact. ἑστήκατε, pf. in form, pres. in mean- 
ing, denoting that which is continued. σώζεσθε : mark the force of the 
pres. tense here also. Cf. ch. 1. 18, note. — τίνι λόγῳ... ὑμῖν (placed 
before εἰ for emphasis) εἰ κατέχετε (the condition of σώζεσθε). The 
const. of τίνι λόγῳ is somewhat doubtful. We may take τίνι, the direct 
interrog. as used st. ᾧτινι, the indirect interrog., and λόγῳ as attracted 
from the acc.; thus, lit. 2. ye hold firmly the word with which I preachea 
(it, the gospel) fo you. So substantially Alf., EJl., Kling; durch welches 
Wort (through what word), Meyer; le sens dans lequel je vous l’ai 
préché (the sense in which 7 have preached it to you), Godet. — ἐκτὸς εἰ μὴ 
Kré., unless indeed ye believed in vain,—a supposition not to be for a 
moment entertained; argumentatur ab absurdo, Beza. 

V. 3. παρέδωκα γὰρ κτέ., For [delivered to you first of all that which 

* I also received, (the fact) that Christ died for our sins according to the 
scriptures. γάρ introduces the statement of the leading points in the 
gospel which he had preached to them. — ἐν πρώτοις, 272 primis, among 
the first and most important doctrines. — ὃ καὶ παρέλαβον, that which 7 
also received. Hence it was not of his own invention, — was not a new 


CHAPTER ΧΥ. 1-7. 241 


doctrine in the Christian church. — ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν, for our 
sims, 1.6. to atone for them. For a fuller statement of the doctrine 
cf. Rom. 3. 23-26; Gal. 3. 13 ff. The const. ὑπὲρ (st. περὶ) ἁμαρτιῶν is 
rare; found in Heb. 5.1; 10. 12; cf.9.7. — κατὰ τὰς γραφάς, accord- 
ing to the scriptures, i.e. the Old Testament. See especially Isaiah, 
ch. 53. For a similar reference to the Old Test. scriptures cf. Luke 
eaten 24) 25.5 bn 20.9; Acts 5. 32 ff.; 17.3; 26. 22.ff.; 
Fret. 1. 10,1. 


Vv. 4, 5. καὶ ὅτι ἐτάφη (θάπτω), Kal ὅτι ἐγήγερται (ἐγείρω) Kré., 
and that he was buried, and that he has been raised on the third day accora- 
ing to the scriptures, and that he appeared to Cephas, after that to the 
twelve ; cf. Luke 24. 34, 36; John 20. 19 ff.: has been raised, perf., de- 
noting that which has been accomplished and still remains: according 
to the scriptures, i.e. the Old Test.; cf. Isafah 53; Ps. 16: on the third 
day ; cf. the history of Jonah; also Hosea 6.2. The term “twelve” 
is used in the official sense. Cf. the Latin Decemviri, Centumviri, which 
were used though the exact number might not be complete. After the 
death of the traitor the entire number was only eleven; and we learn, 
from John 20. 19, 24, that Thomas also was absent at this first appear- 
ance, leaving the actual number but ten. 


V. 6. ἔπειτα ὥφθη κτέ., Then he appeared to above five hundred 
brethren at once, of whom the greater number remain until now, but 
some have fallen asleep. Note here the change of structure, not depen- 
dent, as the preceding clauses, on παρέδωκα ... ὅτι. — ἐπάνω, adv. w. 
πεντακοσίοις. ἐφάπαξ not here in the sense once for all, but at once, at one 
zzme. The occasion here referred to is generally thought to have been 
that mentioned in Matt. 28. τό, although Matthew speaks only of the 
“eleven.” These were most prominent, but it is quite credible that a 
large multitude of disciples besides these may have been pres.nt. — 
μένουσιν ἕως ἄρτι, remain until now, i.e. here on earth (cf. Phil. 1. 2 Ὧ: 
John 21.22); hence the large number of witnesses still living. This 
epistle was probably written upwards of twenty years after the event 
here referred to. — τινὲς δέ, du¢ some, indicating a comparatively small 
number. — ἐκοιμήθησαν (κοιμάω) : cf. 7. 39, note. See Th. Lex. 


V. 7. ἔπειτα ὥφθη κτέ., Zhen he appeared to Fames. This is not 
mentioned in either of the Gospels. _Whether James the brother of our 
Lord, or James the son of Alphaeus, is here referred to is a matter of 
doubt. The former is the more probable and the usual opinion. — 
ἔπειτα... πᾶσιν, then to all the apostles. Whether the word afostles is 
here used in the strict sense, or in a wider sense so as to include others 
besides the “twelve,” is doubtful. Ell., Godet, et al., the former; Alf., 
Meyer, et al., the latter. The point is not important in the argument. 

16 


242 NOTES ON FIRST CORINTHIANS. 


V. 8. ἔσχατον δὲ πάντων κτέ., And last of all. ἔσχατον, adv. w. gen. 
So used in Att. πάντων may be viewed as neut., last of all things, finally; 
or as masc., Jast of all those mentioned above. So viewed usually. 
Meyer refers it to the preceding expression, /ast of all the apostles. The 
point is not important. — ὡσπερεὶ (only here in N. T., freq. in Att.) .. . 
κἀμοί, as 20 an abortion (see Th. Lex. ἔκτρωμα; Paul here speaks of him- 
self as inferior to the rest of the apostles, just as an abortion falls short 
of a mature birth; and the reason for such self-disparagement he gives 
in verse 9) he appeared to me also ; i.e. on my way to Damascus, after his 
ascension. Cf. 9. 1. Perhaps, as Godet and others think, the word 
ἔκτρωμα may have been suggested by the time and manner of this’ 
appearance. 

V.9. ἐγὼ γάρ (introduces the confirmation of the preceding state- 
ment) εἰμι κτὲ., For 7 am the least of the apostles: “the ἐγώ having its 
full emphasis, — 7, this ἔκτρωμα," Ell. — ὃς οὐκ εἰμὶ κτὲ., who am not fit 
to be called an apostle. ἱκανός, sufficient, competent, able, meet, fit. The 
apostle had here a very different train of thought in mind from that which 
prompted the words in ch. 9. 1 ff. In that connection he was vindicating 
his apostolic authority, which had been impugned by his adversaries. 
His success, therefore, as a preacher of the gospel was largely involved 
in the settlement of that question. — διότι ἐδίωξα Kré., because 77 perse- 
cuted the church of God. The recollection of this fact was almost crushing 
to him. With this verse we may well compare the additional statement 
in rt Tim. I. 12-14. 

V. το. χάριτι δὲ θεοῦ κτέ., But by the grace of God I am what Iam, 
i.e. an apostle to the Gentiles. χάριτι, emphatic position. Cf. Gal. 1. 15. 
Note the contrast between the two thoughts, — his own unworthiness 
and God’s grace. — kal ἡ χάρις αὐτοῦ Kré., and his grace, which enterea 
into me, did not become vain. κενή, empty, fruitless. ἡἣ εἰς ἐμέ, this grace 
was not simply Jestowed upon him, to cover him as a garment, but went 
into his heart, his inner being. Cf. 1 Pet. 1. 10. — ἀλλὰ... ἐκοπίασα 
(κοπιάω), but more abundantly than they all 7 toiled. “Than they all” may 
mean than they all individually, or all collectively. The latter is the 
natural meaning of the words, and so it is usually_understood. Is this 
boastful? The next clause saves it from any such appearance. Note 
κοπιάω, to toil, to do hard work, often predicated of the labors of the 
apostle. — οὐκ ἐγὼ δὲ κτέ., yet not 7), ---- it was not / that toiled, that did 
the hard work, — but the grace of God with me. It was that which accom- 
plished the work ; and without that I should have been feeble indeed, — 
nay, powerless. 

V. 11. εἴτε οὖν ἐγὼ εἴτε ἐκεῖνοι κτέ., Whether therefore (it be) L or they 
(the other apostles), so we preach, and so ye believed. — οὕτως, so ; 1.€. 88. 
above, verse 4 ff., that Christ was raised from the dead. — κηρύσσομεν, 


CHAPTER XV. 8-15. 243 


we, i.e. all the apostles, preach ; pres. denoting that which is customary. 
— Kal οὕτως ἐπιστεύσατε, and so ye (the members of the Corinthian 
church who were now questioning the doctrine) de/ieved ; aor. denoting 
an accomplished fact. 


Vv. 12-19. See analysis of the chapter. 


V.12. Hi δὲ Χριστὸς κτέ., Mow (δέ metabatic) 7f Christ is preached 
that he has been raised from the dead (if this is the habitual preaching of 
the apostles), how do some say among you that there is not (ove ἔστιν, does 
not exist) a resurrection of the dead? ἐν ὑμῖν from its position is naturally 
connected with λέγουσιν. So Chrys., Vulg. (dicunt in vobis). This 
verse brings out the inconsistency of those in the Corinthian church who 
had professedly received the doctrine of Christ as crucified and raised 
from the dead, who now questioned or altogether rejected the Christian 
teaching of the resurrection of the body. No doubt they, as did the 
Greeks and Romans generally, accepted the doctrine of a future life; 
but that which was new to them, — the doctrine of the resurrection of the 
dead, — this they questioned or denied. 


Vv. 13,14. εἰ δὲ ἀνάστασις κτέ., But 17 a resurrection of the dead is 
not possible (οὐκ ἔστιν), neither (οὐδέ, not even) has Christ been raised, — 
the first conclusion from the denial of the Ghristian teaching. Szdlato 
. genere tollitur et species (Grot.); The genus being taken away, the species 
also is removed. In his human nature Christ possessed a human body. 
This became νεκρός, and was raised again to life, according to the preach- 
ing of the apostles. It was this thought which startled the hearers of 
St. Paul on Mars’ Hill. The denial of this doctrine removed the very 
foundation of Christianity. — εἰ δὲ Χριστὸς οὐκ ἐγήγερται κτέ., And if 
Christ has not been raised, then (ἄρα, as a logical conclusion) our preaching 
ἦς vain (idle, empty), and your faith is vain. Kal... kat..., both our 
preaching and your faith, — “your faith,” i.e. your faith in Jesus as the 
Messiah, as the crucified and 7/sex Redeemer. The second conclusion; 
and how startling ! 


V.15. This also follows logically from what precedes. — εὑρισκόμεθα 
δὲ Kal Ψψευδομάρτυρες κτέ., And we are found false witiesses also of God. 
τοῦ θεοῦ seems best viewed as objective gen., — false witnesses in regard 
to, concerning, God. — ὅτι ἐμαρτυρήσαμεν κτέ., because we testified against 
God that he raised up the Christ, whom he did not raise up, if as a matter of 
fact the dead are not raised. — κατὰ τοῦ θεοῦ, against God ; adversus 
Deum, Vulg. “ Every testimony that God has done anything, Anowingly 
false, is testimony against God, because it is a misuse of his name anda 
violation (Verletzung) of his holiness.” Meyer. This is the usual mean- 
ing of κατά w. the gen. denoting a person; see Th. Lex. Yet many take 
κατά here in the sense with regard to, concerning. Note that νεκροί stands 


244 NOTES ON FIRST CORINTHIANS. 


without the article, indicating, not the class as a whole (of νεκροί), but 
the dead as individuals. The English idiom seems to require the 
article. 

Vv. 16-18. εἰ γὰρ νεκροὶ xré., For if the dead are not raised, neither has 
Christ been raised, —a confirmation of ὃν οὐκ ἤγειρεν Kré., nearly in the 
words of verse 13. In verses 17, 18 further and terrible conclusions 
which must follow from the denial of the doctrine of the resurrection. — 
εἰ δὲ Χριστὸς οὐκ ἐγήγερται κτέ., and if Christ has not been raised, your 
faith is vain, ye are yet in your sins ; then those also who have fallen asleep 
in Christ perished. Note the emphatic position of ματαία and of ἔτι. 
Note the pointed contrast: fallen asleep in Christ, indicating the most 
peaceful and joyous state of mind; ferished/ waking to a consciousness 
of utter ruin, still loaded with sins. What a prospect was thus held out 
to the Corinthians! Well might they join with the apostle in the sad, 
hopeless exclamation of verse 10. 


V.19. εἰ ἐν τῇ ζωῇ ταύτῃ κτέ. : a reflection following naturally from 
what precedes, — 27 we have only in this life hoped in Christ. The μόνον 
from its position belongs to the entire preceding clause, and is also em- 
phatic, —if in this life oly we have hoped only in Christ. ἠλπικότες 
ἐσμέν, lit. we are having hoped, directs the mind more distinctly to the 
continuance of the hope than the perf. ἠλπίκαμεν, 277 we continue having 
hoped only, if that is all. — ἐλεεινότεροι πάντων κτέ., we are more to be . 
pitied than all men; miserabiliores sumus omnibus hominibus, Vulg. In 
this life persecution, sufferings (παθήματα, Rom. 8. 18) ; in the future life, 
ἀπώλεια, ---- το realization of the hopes so fondly cherished here. This 
sentence reaches the uttermost point in the logical conclusions from the _ 
denial of the doctrine of the resurrection. ‘The apostle can proceed no 
further on this line of thought, and suddenly turns, in verse 20, to the 
animating reality. 

Vv. 20-28. “Christ’s resurrection that from which all the issues of 
the boundless future directly flow.” Ell. 


V.20. Νυνὶ δὲ Χριστὸς ἐγήγερται κτέ., But now (as the fact stands) 
Christ has been raised from the dead. νυνί is to be understood as logical 
rather than temporal. Cf. ch. 13.13; cf. also νῦν, ch. 5.11; ch. 12. 18, 20. 
--- ἀπαρχὴ τῶν κεκοιμημένων, the first-fruits of those who have fallen asleep. 
Cf. Col. ch. 1. 18, πρωτότοκος ἐκ τῶν νεκρῶν ; Rev. ch. 1. 5, πρωτότοκος 
τῶν νεκρῶν. He does not say τῶν κεκοιμημένων ἐν Χριστῷ, but leaves 
the expression general, — of those who have fallen asleep, of those who 
have passed away from this life, whether in Christ or not. 


Vv. 21, 22. For (γάρ confirmatory) sixce through man, through a 
human being (came) death, through man also the resurrection of the dead ; 
lit. a resurrection of persons dead. This general statement is made definite 


CHAPTER: XV. 16-24. 245 


in verse 22. — ὥσπερ yap ἐν τῷ "Addp κτέ., For as (ὥσπερ, just as) in 
Adam all die, so also in Christ will all be made alive. Cf. Rom. 5. 12, 
πάντες ἥμαρτον, all sinned ; all entered into a sinful state and inherited a 
sinful nature. 5.15, of πολλοὶ ἀπέθανον, the many died, i.e. the many 
became subject to death: zz Christ, or in the Christ, will all be made 
alive, i.e. all will be raised from the dead. This is the topic which the 
apostle is discussing, and we should beware of pressing ζωοποιηθήσονται 
beyond its simple and primary meaning, so as to contradict the state- 
ments of the N. Test. elsewhere respecting the condition of the finally 
impenitent. Cf. verse 36, where the same word (ζωοποιεῖται) is spoken 
of the seed of a plant as coming to life and taking on a new visible form; 
and this is used in illustration of the subject here discussed. The 
next verse guards us against any misinterpretation of the statement in 
verse 22. 


Vv. 23, 24. ἕκαστος δὲ xré., But cach in his own order. τάγμα, order, 
arrangement, rank ; a band, troop, class; fr. τάσσω, to set in a row, to ar- 
range. The next sentence, together with the first clause in verse 24, 
defines the predetermined arrangement. — ἀπαρχὴ Χριστός, κτέ., as the 
first-fruits, Christ; after that those who belong to Christ at his coming. 
ἀπαρχή, the usual translation in the LXX. of WN, the topmost, the 
highest ; met. the chief, the best, a choice specimen from among the first 
JSruits. Hence the statement here does not conflict with Matt. 27. 52, 53. 
— εἶτα τὸ τέλος, then (next; after that, Lex. Th.) the end. What is 
included in this brief expression has been much discussed. Does not 
Paul himself define his meaning in what follows directly? It should not 
be forgotten that this statement occurs in a letter addressed to a Chris- 
tian church, and that Paul here tells them what they individually may 
look forward to. It was not in keeping with the purpose of the letter 
to give a complete account of the resurrection, both of the righteous and 
of the wicked. That is found elsewhere, particularly in Matt. ch. 25, 
and in Rev. ch. 20. 11 ff. See also John 5. 28, 29; Acts 24: 15. — ὅταν 
παραδιδοῖ xré., when he shall deliver up the kingdom to his God and Father 
(cf. Eph. 1. 3, the God and Father of our Lord Jesus Christ) ; the hing- 
dom, i.e. the Messianic kingdom. As there was a beginning to this 
world’s history and to the Messianic reign, so also there will be an end. 
Then the work of the Messiah will be completed, and he will resume in 
the government of the universe the same relation to the Father which he 
held before the world was created and he ascended the mediatorial 
throne. — ὅταν καταργήσῃ πᾶσαν ἀρχὴν κτέ., when he shall have ren- 
dered powerless (ἀργός), or zdle, every government and every authority and 
power. “As to the new earth, and Christ’s abiding presence hereon 
with his redeemed, no inference can safely be drawn from this passage.” 
Ell. 


a ee 


246 NOTES ON FIRST CORINTHIANS. 


Vv. 25, 26. Set γὰρ αὐτὸν βασιλεύειν ἄχρι οὗ (note the omission of 
ἄν) θῇ (τίθημι) Kré., For it is necessary that he reign, pres. continue to 
reign, until he shall have put all his enemies under his feet. Bear in mind 
that this is spoken of the Messianic reign, which shall come to an end. 
In Rev. 11. 15 we find the words, “ The kingdom of the world is become 
(the kingdom) of our Lord and of his Christ ; and he shall reign for ever 
and ever.” This, as I understand it, describes the position of our Lord 
when the Messianic reign — the period during which redemption is offered 
to a sinful world, — when this shall have come to an end. — ἔσχατος 
ἐχθρὸς ... ὁ θάνατος, As the last enemy, death 1s rendered powerless. 
ὁ θάνατος is here personified. So also in Rev. 20. 14, “‘ And death and 
Hades were cast into the lake of fire.” On the new earth death shall have 
no more power. 


V. 27. πάντα yap (introduces a confirmation of the words just spoken 
from Ps. 8. 7) ὑπέταξεν (ὑποτάσσω) κτέ., For he (ὁ θεός) put all things in 
subjection under his feet. The same passage cited in Eph..1. 22; ΒΒ: ΖΦ: δ 
The subjection of all things to man, as declared in this psalm, fulfilled in 
the person of Christ, the son of man. — ὅταν δὲ εἴπῃ, ὅτι κτέ., But 
when he (6 θεός) shall have said, or when he saith, that all things have been 
put in subjection, it is plain that (all things have been put in subjection) 
except the one who put all things in subjection to him. 


V. 28. ὅταν δὲ ὑποταγῇ αὐτῷ Kré., And when all things shall have 
been subjected to him, then the son himself also will be subjected to him who 
did subject all things to him. As in verse 24, the termination of the Mes- 
sianic reign is here brought to view. “The mediatorial work will be 
concluded ; the eternal purposes of the Incarnation will have been ful- 
filled.” ΕἸ]. -- ἵνα ἡ 6 θεὸς τὰ πάντα ἐν πᾶσιν, that God may be all in all. 
A glimpse of the endless, glorious future for all who are the children of 
God, “heirs of God and joint-heirs with Christ.” The fact of the resur- 
rection of Christ, and consequently of our own resurrection, leads to this 
telescopic view of the future. Human vision cannot reach beyond this 
point. 


Vv. 29-34. See analysis at the beginning of the chapter. 


V.29. “Enel τί ποιήσουσιν κτέ., Else, what will those who are bap- 
tized for the dead do? what will they accomplish (for themselves or any- 
body else)? guid efficient? Grot. ἐπεί, since, often implies an ellipsis ; 
since, if you deny the doctrine of the resurrection, what etc. See Lex. Th. 
— οἵ βαπτιζόμενοι ὑπὲρ τῶν νεκρῶν, those who are baptized for the dead. 
Few expressions in the N. Test. have received a greater variety of inter- 
pretations than this. It would be unprofitable to enumerate even half of 
them. Of all these, three are the most generally approved. Ist, ὑπέρ, 
in behalf of, instead of; i.e. the living baptized for departed believers 


CHAPTER. XV.. 25-31. 247 


who had not been baptized. That this practice existed afterwards is 
unquestioned; but that it existed in the Corinthian church thus early, 
and that Paul would allude to it without rebuke in any part of this epistle, 
is hard to believe, especially as he gives so much attention to the abuse 
of the Lord’s Supper. 2d, ὑπέρ in the sense “ baptized in relation to, into 
connection with the dead, so that from the time and by the very act of 
their baptism they no longer belong to the living, but have as it were 
joined themselves to the dead.” Kendrick. This idea would suit the 
connection, and is in keeping with verse το, but is an unusual meaning 
of the prep. ὑπέρ. See Lex. Th. 3d, The meaning over, above. This 
meaning of ὑπέρ w. the gen. in the N. Test. is denied by Meyer. But 
“might not the prep. be used in this most simple local sense in a single 
passage only?” Winer. Might not this meaning, so common in classic 
Greek, be retained in Corinth in common use, and be thus used by Paul 
in a letter to the Corinthians, among whom he had spent so long a time ἢ 
It seems quite credible. In compos. ὑπέρ is certainly used in this sense. 
See Lex. Th. But if we adopt this third definition, what would be the 
meaning? Taken literally, over the dead, i.e. over their graves, has 
been understood by some to be the meaning; so Luther, ziber den Tod- 
zen. But taken figuratively, it may denote proximity. Position over 
the dead naturally suggests the idea of extreme peril; so we often say in 
English of one who is in great danger, ‘‘ he stands just over the grave.” 
So Bengel, ὑπέρ notat propinguitatem super aliqgua re imminentem. Sic 
baptizantur super mortuzs ii, qui mox post baptismum ad mortuos aggre- 
gabuntur (thus those are baptized over the dead who soon after baptism 
are gathered to the dead). This meaning of ὑπέρ, above, over, in the face 
of, in full view of, yields a sense substantially the same as No. 2. This 
meaning certainly seems to suit the connection best. The profession 
of Christianity was undoubtedly attended then and there, as it has 
often been elsewhere, with imminent danger,—the danger of speedy 
death. 


To all the above interpretations, and to every other, it is easy to find 
objections. Uncertain and obscure as the passage may seem to us, the 
meaning may have been quite plain to the Corinthians. 

εἰ. ὅλως... ἐγείρονται, κτέ., Uf the dead wholly fail to be raised. ‘This 
expresses the idea implied after ἐπεί. --- τί καὶ βαπτίζονται κτέ. ; why 
are they (those who are living) even baptized for them, or over them (the 
dead) ? 

Vv. 30, 31. τί καὶ ἡμεῖς κινδυνεύομεν κτέ., Why do we also stand in 
danger every hour ? καὶ ἡμεῖς, we also ; we as well as those who are bap- 
tized, and thus face the danger of death. Verse 31 is a confirmation of 
the words, “ we stand in danger every hour.” — καθ᾽ ἡμέραν ἀποθνήσκω, 
7 die datly. "Every day I am in danger of death, am in the position of a 


248 NOTES ON FIRST CORINTHIANS. 


dying man. Cf. Rom. 8. 36; 2Cor. 4. 11; 11. 23. — νὴ (found only 
here in N. Test., often in classic Greek) τὴν ὑμετέραν καύχησιν, ἀδελφοί, 
(I affirm it) dy the glorying respecting you, brethren; i.e. it is as true as 
the fact that I glory respecting you. ὑμετέραν, possess. adj. pron. in the 
sense of a pers. pron. in the gen. objective. — ἣν ἔχω κτέ., which (glory- 
ing) 7 have in Christ Fesus our Lord, — the only sphere in which he could 
have such glorying. 

V. 32. εἰ κατὰ ἄνθρωπον ἐθηριομάχησα Kré., 77 after the manner of 
men (lit. after the manner of a man), I fought with wild beasts at Ephesus. 
This is not generally understood in the literal sense. See Lex. Th. 
θηριομαχέω. --- τί por τὸ ὄφελος ; what is the profit to me? i.e. bearing 
in mind the fact that I am daily exposed to death. The ready answer is, 
nothing! — εἰ νεκροὶ οὐκ (note the frequency of this negative in a con- 
ditional sentence in the N. Test.) ἐγείρονται. This was usually by the 
ancient expositors (not by Chrys.) taken with what precedes, but is now 
generally connected with what follows. Jf the dead are not raised, let us 
eat and drink (φάγωμεν, ἐσθίω ; πίωμεν, πίνω), for to-morrow we die. Let 
us give ourselves up to present and earthly enjoyments, if this life, so 
brief and so full of danger, is all we can expect. The clause φάγωμεν κτέ. 
is a citation from Is. 22. 13, in the words of the LXX. In the solemn 
language of scripture, Paul thus presents the natural consequence of a 
denial of the resurrection, — sensualism, the Epicurean philosophy. 


Vv. 33,34. μὴ πλανᾶσθε (πλανάω), Be not led astray, be not led into 
error on this most important subject, — an abrupt and solemn warning. — 
φθείρουσιν ἤθη (00s) χρηστὰ ὁμιλίαι κακαί, 2:01] communications cor- 
rupt (destroy) good morals (good characters, Lat. mores); a solemn warn- 
ing against being led astray on the subject of the resurrection. Note the 
word ἦθος (in the N. Test. only here; cf. ἔθος, Eng. ethics). — ἐκνήψατε 
(ἐκ-νήφω) δικαίως, Become sober (as if from a drunken revel) 7” a righte- 
ous manner (as 15 right, Th.), — kal μὴ apaprdvere (pres. imperat.), and 
do not continue to sin. Note the two imperatives: ἐκνήψατε (aor.), decome 
sober at once, and let it be a finished act; μὴ ἁμαρτάνετε (pres.), do not 
continue to 5272. ---- ἀγνωσίαν yap κτέ., for some have no knowledge (lit. have 
an ignorance) of God. This was the reason why they fell into such griev- 
ous errors. “ Agnosticism was the root of the evil.” Ell. — πρὸς évtpo- 
πὴν ὑμῖν λαλῶ, 7 speak to you (I say this to you, that some among you 
have no knowledge of God) 20 move you to shame ; ---- πρός denoting the 
direction ; ἐντροπήν, cf. ἐντρέπω, to turn within, so as to lead to reflection, 
and to shame when one has done wrong. 

Vv. 35-49. Respecting the manner of the resurrection and the charac- 
ter of the spiritual body. Analogies in the natural world. 

V. 35. ᾿Αλλὰ ἐρεῖ Tis' πῶς ἐγείρονται κτέ., But some one will say. 
(as an objection to the doctrine of the resurrection which we preach) ; 


CHAPTER XV. 32-41. 249 


How are the dead raised? and with what kind of body do they come? 
Emphasis on πῶς and ποίῳ, implying incredulity and perhaps ridicule. 
This question has not yet ceased to be asked in the same spirit. Note 
the meaning of ποίῳ as distinguished from tim. The pres. ἐγείρονται and 
ἔρχονται for the fut., presenting the idea more vividly to the mind, as 
often in Greek and other languages. ἔρχονται, do they come, i.e. come 
into existence, ‘‘ into the realm of the living,” ΕἸ]. 


Vv. 36, 37. ἄφρων (a priv. and φρήν), Thou man without reflection, 
without intelligence. The connection of the future spiritual body with the 
present mortal body made credible by that which is constantly occurring 
- in the natural world. — σὺ (emphat.) ὃ σπείρεις κτέ., that which THOU 
sowest is not guickened (ob ζωοποιεῖται, 7s not made alive, fr. ζωός, alive, 
and ποιέω). --- ἐὰν μὴ ἀποθάνῃ (ἀποθνήσκω), unless it die, aor. shall have 
died, —a matter of fact. Thus the analogy of the seed to the human 
body is presented. — καὶ (introduces another important and analogous 
fact) ὃ σπείρεις, οὐ τὸ σώμα τὸ γενησόμενον σπείρεις, and as to that 
which thou sowest, not the body which is about to come into existence sowest 
thou. Note the force of τὸ γενησόμενον ; not the same as τὸ ἐσόμενον. --- 
ἀλλὰ γυμνὸν κόκκον, ὀμέ a bare kernel, a naked seed (not yet clothed with 
the future plant, the vegetable body). — et τύχοι (τυγχάνω) σίτου xré., 
perchance (lit. if it might happen) of wheat, or (a kernel) of some one of 
the remaining (things which are sown, sc. σπερμάτων). 


V. 38. ὁ δὲ θεὸς δίδωσιν κτέ., But God gives to it (this naked kernel) 
a body even as he willed, even as it pleased him ; and (καί emphatic) to each 
of the things sown its own (peculiar) body. A phenomenon of daily obser- 
vation. The application of all this could not fail to be made. What 
man can explain the transformation of the seed into the plant, and the 
fact of its retaining its own peculiar type? Not more wonderful than 
this the death and resurrection of the body, and the change from the 
natural to the spiritual body. 


Vv. 39-41. Various instances of diversity in unity. Very different 
are the various kinds of flesh (verse 39); the heavenly and earthly bodies 
(verse 40) ; the brilliancy of sun, moon, and stars (verse 41). — οὐ πᾶσα 
σὰρξ xré., Volt all flesh (or every flesh) is the same flesh ; but there is one 
fresh of men and another flesh of beasts (of cattle, Ell.), and another of fishes. 
And (further) there are bodies celestial and bodies terrestrial. σώματα ἐπου- 
pavia, “ bodies which are in, or belong to, the οὐρανοί," Ell.; “ bodies of 
Angels,” Meyer, Alf., Stanley, De Wette, et al. Cf. Matt. 22. 30; Luke 
20. 36; Eph. 3.10. Others understand heavenly bodies in the usual sense, 
i.e. sun, moon, and stars; Godet, Hodge, and so generally. σώματα 
ἐπίγεια, bodies belonging to the earth, i.e. of men and animals, in contrast 
with those which are inthe heavens. — ἀλλὰ ἑτέρα (nom. sing. fem.) μὲν 


250 NOTES ON FIRST CORINTHIANS. 


κτέ., but the glory of the celestial ts one, and that of the terrestrial is another. 
Note ἑτέρα μὲν . .. ἑτέρα δέ, indicating a more positive and marked 
difference than ἄλλη μὲν... ἄλλη δέ. — ἄλλη δόξα ἡλίου κτέ., There is 
one glory of the sun, and another glory of the moon, and another glory of the 
stars. Greek article omitted w. ἡλίου, etc.; Winer, ὃ 19. — ἀστὴρ 
yap xré., for star differs from star in glory. The bearing of all these 
well-known facts on the subject under consideration is made plain in 
what follows. 


V. 42, 43. οὕτως καὶ ἡ ἀνάστασις Kré., Thus also is the resurrection 
of the dead. οὕτως, thus, as just described ; unity and yet diversity. 
καί, also, the correspondence of what follows with what precedes. — 
σπείρεται ἐν φθορᾷ xré., /¢ zs sown (a figure borrowed from the seed, 
verse 37) 72 corruption. With ome!petat, sc. τὸ σῶμα. ἐν φθορᾷ, i.e. ina 
state of decay when it is buried. — ἐγείρεται ἐν ἀφθαρσίᾳ, 22 ts raised in 
incorruption (without any element of decay). Cf. verses 50, 52. — σπεί- 
ρεται ἐν ἀτιμίᾳ, 727 7s sown in dishonor, referring to the state ἐν φθορᾷ. --- 
ἐγείρεται ἐν δόξῃ, 22 2s raised in glory, freed from all elements of corrup- 
tion, and in glorious form. — σπείρεται ἐν ἀσθενίᾳ, Kré., 22 7s sown in 
weakness, it is raised in power,—another striking contrast. Of the 
power and resources of the resurrection body we have now little con- 
ception. 


V. 44. σπείρεται σῶμα ψυχικόν, 772 7s sown a natural body (or an ant- 
mal body; a body adapted to the ψυχή, the principle of animal life, which 
men have in common with the brutes, Lex. Th.). — ἐγείρεται σῶμα πνευ- 
ματικόν, 72 zs raised a spiritual body (a body adapted to the πνεῦμα, the high- 
est and noblest part of man, Lex. Th.; the part in which the Holy Spirit 
dwells and works, Rom. 8. 11, 16). We find here a direct answer to the 
question in verse 35, ποίῳ σώματι ἔρχονται; — εἰ ἔστιν Kré., Lf there ts 
a natural body (an animal body), there is a spiritual body also. ‘The first 
would not be questioned ; the last is equally certain. Note the emphatic 
form ἔστιν, Lat. exzstzt. 


Vv. 45, 46. οὕτως καὶ γέγραπται, Thus it has been written also. The 
statement in the last verse confirmed in part by a free citation from the 
O. Test., Gen. 2. 7. — ἐγένετο ὃ πρῶτος ἄνθρωπος κτὲ., The first man 
Adam became a living soul (eis ψυχὴν ζῶσαν, entered into the condition 
of a living soul). Thus far the citation; Paul adds the remainder of the 
verse as an unquestioned fact. — ὃ ἔσχατος ᾿Αδὰμ xré., the last Adam 
(i.e. the Christ) a life-giving spirit (sc. ἐγένετο). This he became in his 
resurrection and ascension. — “ The last Adam.”’ Cf. Rom. 5.14. Note 
the contrast between ψυχήν and πνεῦμα. — In verse 46 the order of the 
natural and the spiritual: ἀλλ᾽ οὐ πρῶτον τὸ πνευματικὸν KTE., yer 
not first (was) the spiritual, but the natural ; after that the spiritual: 


CHAPTER XV. 42-50. 251 


τὸ πνευματικόν, τὸ ψυχικόν, adjs. with the article as substs. Winer, 
§ 18. 3. 

Vv. 47-49. ὃ πρῶτος ἄνθρωπος κτέ., The first man is of the earth 
earthy,—the source and substance of the first man. Cf. Gen. 2. 7, 
χοῦν ἀπὸ τῆς γῆς. — ὃ δεύτερος ἄνθρωπος, the second man (i.e. the sec- 
ond representative man; the second, in order of time, of the two here 
presented to the mind) zs of heaven (the source). The contrast between 
the first and second man is general, and prepares the mind for what 
follows. The question whether Adam would have died if he had re- 
mained holy is not here alluded to, and would be foreign to the argument. 
That he might have been preserved in perfect health by partaking of “the 
tree of life” (Gen. 2.9; 3. 22), or that the “earthy” body might have 
been changed to the “ spiritual” body, like that of Christ, is not incred- 
ible. We can form but an imperfect idea what this earth and the human 
family might have been had not sin entered the world. — οἷος 6 χοϊκός, 
κτέ., As is the earthy, such are those also who are earthy. Both are made 
of dust, and unto dust must return. — καὶ οἷος ὁ ἐπουράνιος, κτὲ., ard as 
is the heavenly (the one who was from heaven and has ascended into 
heaven), such are those also who are heavenly ; who have the character 
and the destiny of the heavenly. Cf. Phil. 3. 20, 21. “The entire race 
bears the character of the one from whom it is descended. As was Adam, 
such the humanity from Adam ; as the glorified Christ, such the humanity 
glorified in him.” Godet. — καὶ καθὼς ἐφορέσαμεν (φορέω, to bear con- 
stanily, to wear, Lex. Th.) κτὲ., And just as we have borne the image of the 
earthy, we shall bear the image of the heavenly also. The reading φορέσω- 
Mev, aor. subjunc. st. φορέσομεν, fut. indic., is another instance of the 
confounding of o and w. Cf. Rom. 5. 1, note on ἔχωμεν. --- τὴν εἰκόνα 
τοῦ χοϊκοῦ, the mage or likeness of the earthy, is the capa ψυχικόν ; τὴν 
εἰκόνα τοῦ ἐπουρανίου is the σῶμα πνευματικόν (verse 44), “we shall 
bear,” i. 6. after the resurrection. 

The question of the identity of our present and future bodies—the 
natural (or animal) and the spiritual—has been much discussed, but, 
owing to our present ignorance, with not very satisfactory results. The 
fact of such identity seems to be implied in the statements of Paul. 
Many, however, think this impossible and even absurd. Yet how few 
reflect upon the scientific fact that our present physical bodies, while 
retaining perfectly their recognized identity, change completely the physi- 
cal material of which they are composed every few years! Is not this 
acknowledged fact as strange and unaccountable as the identity of our 
present and future bodies,—the body adapted to the ψυχή and that 
which will be adapted to the πνεῦμα ὃ 

Vv. 50-53. See general analysis. 

V. 50. Τοῦτο δέ φημι, xré., And this (what follows) Z say, Z afirm, 


252 NOTES ON FIRST CORINTHIANS. 


brethren, that flesh and blood cannot inherit Goa’s kingdom, neither does 
corruption inherit incorruption. — «Ἀηρονομέω (κλῆρος, a lot, a portion, and 
νέμομαι, to possess), w. the acc. to have a portion in. — σὰρξ καὶ αἷμα, flesh 
and blood, the most perishable portion of our bodies in their present con- 
dition. — οὐδὲ ἡ φθορὰ κτέ. A repetition of the same thought, present- 
ing the impossibility in the plainest terms. The verse is a confirmation 
of what precedes, and is preparatory to what follows. 

V. κι. ἰδοὺ μυστήριον κτέ., Behold, T tell you a mystery (something 
not hitherto known, but revealed to me). — πάντες od κοϊμηθησόμεθα 
(κοιμάομαι), κτὲ., we shall not all sleep. Such has been the usual con- 
struction of this much disputed clause; so Alf., Ell., Edwards, Godet, 
etal. Yet the construction of Meyer, Winer, and the American revisers 
is more strictly grammatical and equally logical. It presents also the 
word ἀλλαγησόμεθα in verses 51 and 52 as predicated of the same per- 
sons. Thus, We ail (all who shall be alive at that time) sha// not sleep, 
but we all shall be changed. Cf. 1 Thess. 4. 15-17. 

V. 52. ἐν ἀτόμῳ, 727: a moment (Eng. atom, in an atom of time), ἐν ῥυπῇ 
ὀφθαλμοῦ, zz the twinkling (the glance) of an eye ; not with prolonged 
physical suffering, as in the ordinary process of dissolution. — ἐν τῇ 
ἐσχάτῃ σάλπιγγι, at the last trump. ἐν w. dat., time when or in which. 
— σαλπίσει (σαλπίζω) γάρ, καὶ οἱ νεκροὶ κτέ., for the trumpet will sound 
(verb impersonal), azd the dead will be raised incorruptible (ἄφθαρτοι, not 
liable to corruption, imperishable, Lex. Th.). — ot νεκροί (generic article), 
the dead as a Class, all the dead, all that are in their graves. Cf. John 
5. 28. — kal ἡμεῖς ἀλλαγησόμεθα, and we (the living) shall be changed. 
Here again, as above, the apostle groups himself with the class to which 
he then belonged. 

V. 53. Set yap (confirmatory) τὸ φθαρτὸν τοῦτο κτέ,, For it ἐξ neces- 
sary that this corruptible put on (ἐνδύσασθαι, aor. inf., fr. ἐνδύνω, to denote 
an accomplished fact) zxcorruption, and that this mortal put on immortality. 
τὸ φθαρτόν, that which ἐς corruptible, liable to decay ; τὸ θνητόν, that which 
7s liable to die. The same general thought in both words; the idea re- 
peated and emphasized after the manner of Hebrew poetry. The change 
from the corruptible and mortal to the incorruptible and immortal must 
(δεῖ) take place in the future. 

V. 54. ὅταν δὲ τὸ φθαρτὸν τοῦτο ἐνδύσηται (aor. mid. subjunc.) κτέ,, 
But when this corruptible shall have put on incorruption and this mortal 
shall have put on immortality. “A repetition, how triumphant, of the 
same mighty words.” Meyer. — τότε γενήσεται κτέ., then will come to 
pass (will be realized) the word which has been written. — κατεπόθη (κατα- 
πίνω) ... εἰς νῖκος, death is swallowed up (aor. expressing the certainty 
of the future event) zxzto victory. A free citation from Isaiah 25. 8, 
fle shall swallow up death forever. 


CHAPTERS XV. 51 - AVE. .1. 253 


Vv. 55,56. ποῦ σου θάνατε τὸ νῖκος ; . .. ποῦ τὸ κέντρον ; Where, 
O death, is thy victory? Where, O death, is thy sting? A most trium- 
phant exclamation, similar to the words in Hosea 13. 14. ποῦ; where? 
‘suggesting the idea mowhere. Cf. ch. 1.20; Rom. 3. 27. τὸ κέντρον, 
the sting. Death seems here to be represented as having a sting like 
that of ascorpion. Cf. Rev. 9.10. This is more fully explained in the 
next verse. — τὸ δὲ κέντρον τοῦ θανάτου κτέ., Mow the sting of death is 
sin (ἡ ἁμαρτία, generic article), and the power of sin is the law. With 
verse 56 cf. Rom. 8. 5 ff. “The law, as Dorner clearly states the case, 
is the objective ground of sin’s possibility; it becomes the power of 
sin by revealing God’s wrath or displeasure, and thus forcing the evil 
State.to crisis.” Ell. 

Vv. 57, 58. τῷ δὲ θεῷ χάρις Kré., But thanks (χάρις, gratitude, sc. εἴη) 
be to God who is giving (διδόντι, pres.) to us the victory through our Lord 
Sesus Christ. Sin still exists and death has its sting, but God is giving 
us the victory. He has condemned sin (Rom. 8. 3); he has deprived 
death of its power (2 Tim. 1. 10). — ὥστε, ἀδελφοί pov ἀγαπητοί, 
ἑδραῖοι γίνεσθε, κτέ., Wherefore, my beloved brethren, (in view of our 
assured victory) Jecome steadfast (firm), unmovable, (ἀ-μετα-κίνητοΞῚ, 
abounding in the work of the Lord always, knowing (since ye know) that 
your toil is not vain in the Lord. A fitting exhortation to follow the 
entire discussion in this chapter, and a comforting assurance with the 
future life in view. It forms also a connecting link with the chapter 
following. 


Cuap. XVI. Directions respecting the collections for the poor 
in Jerusalem, suggested probably by an inquiry in the letter to 
Paul; cf..7..1; 8..15-12..1 (vv.-I-9). A word of commendation 
respecting Timothy and Apollos (vv. 10-12). Exhortations and 
salutations (vv. 13-24). 


V. 1. Περὶ δὲ τῆς Aoylas τῆς κτέ., Mow (δέ continuative, like the 
Eng. xow) concerning the collection for the saints. The Corinthians would 
understand the reference. In Rom. 15. 26, Paul adds ἐν Ἱερουσαλήμ. 
The destitution and sufferings of the church in Jerusalem may have 
arisen from the peculiar persecutions which would very likely be expe- 
rienced there. Although they gave up their possessions for the relief of 
the most needy (cf. Acts 2. 44 ff.), yet these proved insufficient, and 
hence they were aided by Christian churches elsewhere. — ὥσπερ διέταξα 
(διατάσσω) κτέ., as 7 gave order to (arranged for) the churches of Galatia, 
so also do ye. This order was probably given on the journey through 
Galatia; Acts 18. 22. ‘“ Galatarum exemplum Corinthiis, Corinthiorum 
exemplum Macedonibus (2 Cor. 9. 2), et Macedonum Romanis proponit 


254 NOTES ON FIRST CORINTHIANS. 


(Rom. 15. 26). Magna exemplorum vis.” Beng. (He sets the example 
of the Galatians before the Corinthians, the example of the Corinthians 
before the Macedonians, and that of the Macedonians before the Romans. 
Great is the power of examples!) 


V.2. κατὰ play σαββάτου, Ox every first day of the week. κατά with 
the acc. often distributive. μίαν for πρώτην, a Hebrew idiom. — ἕκαστος 
ὑμῶν παρ᾽ ἑαυτῷ κτέ., let each one of you place by himself, storing it up, 
whatsoever he may accumulate (whatsoever he may gain by prosperous busi- 
ness): παρ᾽ ἑαυτῷ, by himself, at home; zu Hause, chez lui: ὅ τι ἂν 
εὐοδῶται (pres. subjunc., fr. evoddw, deriv. εὖ, wel/, and ὁδός, a way or 
journey), whatsoever he may gain (εἴτε πολύ, εἴτε ὀλίγον, Chrys.), or 
whatsoever may be gained (verb mid. or pass.): θησαυρίζων, storing it 
up, keeping it as a treasure, and not using it, but having it ready. — ἵνα 
pr. . - γίνωνται, zz order that, when I shall have come, collections may not 
then be made. This verse is often, and very properly, referred to as the 
apostolic method of raising funds for benevolent purposes. In a com- 
munity consisting largely of poor and laboring people, like most of the 
Christian churches of that day, this method is to be especially com- 
mended. 


Vv. 3,4. ὅταν δὲ παραγένωμαι, ods ἐὰν (note ἐάν, st. Attic ἄν) ϑοκι- 
μάσητε (δοκιμάζω), κτέὲ., And when 7 arrive, whomsoever ye may approve, 
these furnished with letters I will send to bear your gift (your favor) into 
Jerusalem. — δ ἐπιστολῶν, through letters, furnished with etc. It 
seems more natural to connect this with what follows; so Chrys., 
Theoph., and most modern expositors. Some, however, W-H. et al., 
join it with Soxiudonre. The plural indicates several letters of commen- 
dation. — ἐὰν δὲ ἢ ἄξιον τοῦ κἀμὲ (καὶ ἐμέ) κτέ., and if it be fitting 
(worth the while, Lex. Th.) that 7 also go (τοῦ w. infin., Winer, § 44. 4), 
they will go in company with me. “That the apostle dd go to Jerusalem 
with these offerings would seem to be clear from Acts 20. 3; 21. 17, 
compared with Acts 24.17. This was his fifth journey to that city; he 
had previously borne alms thither on his second journey; see Acts 
Ti. 20,-seq. . HNL 


Vv. 5, 6. ἐλεύσομαι δὲ... διέλθω: But J will come to you when 7 
have gone through Macedonia (ἔρχομαι, to come, or to go; usu., 70 come. 
δι-έρχομαι, to go through). From 2 Cor. 1.15 we learn that it had been 
his intention to go from Ephesus (the place of writing this letter) by way 
of Corirth to Macedonia; then from Macedonia back to Corinth, and 
after that to Judaea. This plan he had changed (2 Cor. 1. 15, 23 ff.), 
and had determined to go first to Macedonia, thence to Corinth, where 
he hoped to spend some time and perhaps to pass the winter. In the 
second epistle we find him actually on his journey towards and through 


CHAPTER AVI. 2-11. 255 


Macedonia (2 Cor. 2.13; 8.13 9. 2, 4), and on the way to Corinth (2 Cor. 
12. 14; 13.1). See also Acts 20. 1, 2. — Μακεδονίαν yap κτέ., for Lam 
going through Macedonia. Such is my intention, yet I shall make no stay 
there. A misinterpretation of the pres. διέρχομαι (denoting here an im- 
mediate intention, not that he was actually on the journey) has led to the 
erroneous impression on the part of some that this epistle was sent from 
Philippi. — πρὸς ὑμᾶς δὲ κτέ., and with you (or, having come to you) per- 
haps I will remain (a while) or even pass the winter. τυχόν, as adv. Lex. 
Th. τυγχάνω. --- ἵνα ὑμεῖς pe κτέ., that you may send me forward wherever 
I may go. προπέμπω, to send forward, often implies in the N. Test. to furnish 

with the requisites for the journey: οὗ ἐάν, Att. ἄν, wherever. ΤΈΣ ΤΠ: 
ὅς, ἥ, ὅ, 11.11. Paul was then wishing to proceed first to Jerusalem, after 
that to Rome. Acts 1ο. 21. 


V. 7. οὐ θέλω γὰρ (confirmatory of the preceding) ὑμᾶς κτέ., Aor 7 
do not wish now to see you in passing, i.e. merely for a day or two. 
Whether he had previously made them a brief visit of this kind is not 
certain. — ἐλπίζω yap κτέ., for 7 hope to remain some time (implying a 
much longer time than ἐν παρόδῳ) with you, if the Lord permit (the condi- 
tion ever to be borne in mind). 


Vv. 8,9. ἐπιμενῶ δὲ ἐν ᾿Εἰφέσῳ xré., But 7 shall remain in Ephesus 
(the place where the epistle was written) ¢// Pentecost (about the middle 
of May; and apparently not very remote from the date of writing. At 
that time of the year the facilities for travelling northward to and through 
Macedonia would be much greater). — θύρα γάρ (the reason for his re- 
maining in Ephesus a while longer) μοι avéwyev (ἀνοίγνυμι) κτέ., For a 
door is opened (is standing open) to me, great and effectual ; —a striking 
figure, denoting the extensive and promising field for evangelical labor. — 
καὶ ἀντικείμενοι πολλοί, and many are standing in opposition (to me);—a 
reason for all the more effort. Cf. Acts 19. 23. 


V. το. *Eav δὲ ἔλθῃ Τιμόθεος, Vow 27 Timothy shall come. We was on 
his way through Macedonia (Acts 19. 22), and would probably arrive in 
Corinth later than this epistle. We learn from 2 Cor. 1. 1, that Timothy 
was still in Macedonia when the second epistle was written. — βλέπετε ἵνα 
κτέ., see to it that he become without fear in relation to you. Timothy was 
still a young man (cf. 1 Tim. 4. 12), and may have felt diffident and 
timid on entering into the great city of Corinth among strangers. He 
may have needed encouragement; a hint as to the proper treatment of 
young men of promise at all times. — τὸ yap ἔργον kKré., for he 7s doing 
(ts working) the Lora’s work, as 7 alsoam. τὸ ἔργον κυρίου, cf. 15. 58. 


V. Il. ph tis οὖν... ἐξουθενήσῃ (ἐξ-ουθενέω, fr. οὐθέν = οὐδέν), let not 
any one therefore set him at naught. ΟἿ, τ Tim. 4.12. μηδεί: cov τῆς 
νεότητος Katappoveitw. The verb here used, ἐξουθενέω, stronger than 


256 NOTES ON FIRST CORINTHIANS. 


καταφρονέω. — προπέμψατε (aor. imperat.; verse 6, προπέμψητε, aor. 
subjunc.) δὲ αὐτὸν xré., But send him forward (cf. verse 6, note) ix peace ; 
in such a frame of mind as might be expected after a kind reception ; the 
opposite of that which would result from contemptuous treatment. — tva 
ἔλθῃ κτέ., that he may come to me ; for Lam expecting him with the breth- 
ren. Who the brethren were, except Erastus of Corinth (Acts 19. 22), 
is not known. 


V. 12. Περὶ δὲ ᾿Απολλὼ κτέ., But concerning Apollos the brother, I be- 
sought him much that he would come to you with the brethren: 1. 6. those 
who were to take this letter to Corinth; probably Corinthians. Note 
how affectionately Paul here speaks of Apollos: certainly not as one 
would speak of a dangerous rival, or of one who was creating divisions in 
the church. — καὶ πάντως οὐκ ἢν κτέ., and certainly it was not a thing de- 
sired (on his part) 20 come now, but he will come when he may have a favor- 
able opportunity. Perhaps, owing to the peculiar state of things in the 
Corinthian church, Apollos thought it inexpedicnt to visit them just at 
present, notwithstanding the urgent request of Paul. Perhaps the bearers 
of this letter might explain more fully the reasons why Apollos postponed 
his visit for the present. In Acts 18. 24 ff., we are informed that Apollos 
had been in Ephesus previously, and had gone thence to Achaia. This” 
therefore was at least his second visit in Ephesus; though he may have 
been away at the time when Paul finished this letter, as no salutation is 
sent from him. To refer τὸ θέλημα to the divine will is less natural. 


Vv. 13, 14. Concluding exhortations. — Γρηγορεῖτε, κτὲέ. Be watchful 
(wide awake), stand firmly in the faith, conduct yourselves manfully, increase 
in strength, let all things on your part be done in Christian love. Note the 
five points, — vigilance, steadfastness in the faith, manliness, spiritual 
strength, Christian love as the sphere in which all these traits of character 
appear and are exercised. Note also that the five imperatives are all in 
the present tense, expressing something to be continued. 


Vv. 15,16. Παρακαλῶ δὲ ὑμᾶς, κτέ., And J beseech you, brethren, — 
ye know the house of Stephanas (Στεφανᾶ, gen. ist declens., nom. 2tepavas), 
that it ἐς the first-fruits of Achaia, and (that) they (the house of Stephanas) 
arranged themselves (set themselves in order) for service to the saints, — that 
you also (as well as the house of Stephanas) set yourselves in order under 
the lead of such persons (those who are thus devoted) and of every one 
who works together with (them) and toils. The house of Stephanas first 
mentioned in ch. 1. 16. Note the N.-Test. meaning of Achaia. See 
Lex. Th. 


Vv. 17.18. And 7 rejoice at the coming (or the presence) of Stephanas 
and Fortunatus and Achaicus ; because that which was lacking on your part 
these supplied (“they by their presence supplied your place in your ab- 


CHAPTER XVI. 12-22. 257 


sence,’ Τῇ. TZhey have filled the void, the vacant place, occasioned by your 
absence, Godet). — ἀνέπαυσαν (ava παύω) γὰρ κτέ., For they refreshed my 
spirit and yours. How your spirit? The reflection on the part of the 
Corinthians that they had done something through their messengers for 
the comfort of Paul would afford them sincere joy ; for there must have 
been many in the church who esteemed and loved him. “ It is a happier 
thing to give than to receive.” Acts 20. 35. — ἐπιγινώσκετε οὖν κτέ. 
Know therefore thoroughly such persons (as these, cf. verse 16). Recognize 
and appreciate their character and work. 


Vv. 19, 20. ᾿Ασπάζονται ὑμᾶς κτέ., Zhe churches of Asia salute you. 
This would comprise the seven churches of Asia mentioned in the Apo- 
calypse. Note the meaning of the word Asia in the N. Test. See Bible 
Dic. — ἀσπάζεται ὑμᾶς ἐν κυρίῳ κτέ., Aquila and Prisca (Priscilla) wth 
the church in their house salute you much in the Lord. ἐν κυρίῳ, not an 
ordinary worldly salutation, but a Christian salutation, πολλά as adv. much, 
earnestly, σὺν τῇ κατ᾽ οἶκον xré. Aquila and Priscilla in Ephesus, as after- 
wards in Rome (Rom. 16. 5), devoted their house to the church for the 
public assemblies. Paul had met them in Corinth on his first arrival 
there from Athens (Acts 18. 2). Here he engaged with them in making 
tent-cloth ; and they accompanied him afterwards to Ephesus (Acts 18. 
18). They instructed Apollos on his arrival in Ephesus (Acts 18. 24 ff.). 
Afterwards they went to Rome, whence they had previously fled on ac- 
count of the edict of Claudius ; but returned to Ephesus (2 Tim. 4. 19). — 
ἀσπάζονται... πάντες, Zhe brethren all salute you, i. 6. the brethren of the 
church in Ephesus ; a more definite salutation than the first one above. — 
ἀσπάσασθε κτέ., Salute one another with a holy kiss. On the reading of 
this letter in the assembly, they were to express their brotherly love for 
one another by a holy kiss; a frequent form of salutation. Cf. Rom. 16. 
16; 2 Cor. 13.12; 1 Thess. 5. 26. It was not to be among Christians the 
mere ordinary form of salutation, but a φίλημα ἅγιον, or a φίλημα ἀγάπης, 
ἘΞ ΘΕΈ: ΤᾺ: 


Vv. 21, 22. Ὃ ἀσπασμὸς κτέ., The salutation with my hand of (me) 
“απ ; the autographic authentication of the entire letter, which up to this 
point had been committed to writing by an amanueusis. Cf. Rom. 16. 22, 
note. --- Παύλου, appos. with ἐμῇ = ἐμοῦ. Win. ὃ 59. 7. d. — εἴ τις οὐ φιλεῖ 
κτὲ., Zf any one does not love ( fails to love, neg. οὐ), the Lord, etc. Note 
φιλεῖ, st. ἀγαπᾷ, [fany one has not a personal affection for the Lord. — ἤτω 
(Att. ἔστω, fr. εἰμί) ἀνάθεμα, let him be anthema. Cf. Gal.1.8; Rom. 9. 3. 
— μαρὰν 40a, an independent sentence; not to be connected, as it often 
is in reading the English translation, with the preceding as one word; a 
transliteration of the Aramaic δοὺξ 81) our Lord is come, or our Lord 
cometh. Hence, those who do not love him will be anathema, accursed. 


17 


258 NOTES ON FIRST CORINTHIANS. 


This Aramaic expression may have been in common use in the early 
church as a kind of salutation or watchword. 

Vv. 23, 24. ἡ χάρις xré., sc. εἴη, optat. of wishing. The closing bless- 
ing; similar in form at the end of other epistles.— 4 ἀγάπη pov κτέ. 
sc. εἴη, My love be with you all in Christ Fesus ; or better, sc. ἐστίν. My 
love is etc. So Chrys., Theoph., DeWette, Meyer, Godet ; the only epistle 
closing with this wish, or rather assurance. Paul had addressed the 
Corinthians with so many and so severe reproofs that it was eminently 
fitting to close with an assurance of his love for them all, and of the 
sphere in which his love centred and had its life. Note that he does not 
close with the usual “‘amen”; which would be less suitable after an as- 
surance of an existing fact than after a wish or prayer, as it is commonly 
found. 


SECOND EPISTLE TO THE CORINTHIANS. 





For collateral information, consult again Conybeare and Howson, 
Farrar, and the Bible Dictionaries. 

Date. Written in the third missionary journey, soon after the 
first epistle, in the summer or autumn of 57 (Alf.) ; or later, in 58 
(Meyer). 

Place of writing. Macedonia, probably in Thessalonica (not in 
Philippi). . 

Object of the epistle (cf. ch. 13. 10), to prepare the Corinthian 
church for his coming and work among them. 

Leading points. I. Chs. 1-7. A presentation of his apostolic 
character and walk. II. Chs. 8.9. Respecting the collections for 
the poor in Jerusalem. III. Chs. 190-13. A polemical defence of 
his claims as an apostle against his opponents. 

The -superscription, πρὸς Κορινθίους B, is probably the most 
ancient. 


Cu. 1. Vv. 1, 2. Address and greeting. Vv. 3-11. Thanksgiving for 
divine comfort and encouragement in trials and dangers. He is thus the 
better qualified to comfort and encourage them in all theirtrials. Vv. 
12-24. His vindication of himself in his relations to them. 


Vv. 1,2. Παῦλος ἀπόστολος xré. Note the similarity of the address 
here and in 1 Cor.; κλητός omitted here ; Τιμόθεος st. Swodévns. — σὺν 
τοῖς ἁγίοις πᾶσιν κτέ. (included among those to whom the epistle is 
addressed), together with all the saints who are in the whole of Achaia 
(including Hellas and Peloponnesus). 


V. 3. Htdoynrés κτέ., Blessed, worthy to be blessed, or praised. CE. 
evAoyéw. We may understand εἴη, optat. of wishing, or the indic. ἐστίν. 
Cf. Rom. 1. 25; Eph. 1. 3. — ὁ θεὸς καὶ πατὴρ xré. (one article with 
both nouns, thus uniting them closely together), the God and Father of our 
Lord Fesus Christ. Cf. Eph. 1. 3. — ὃ πατὴρ τῶν οἰκτιρμῶν, the Father of 
compassions, the compassionate Father. The gen. here is viewed by some 
simply as attributive ; by others, as gen. effect. Why not both? — the 
Father to whose character belongs compassion, and who also manifests 


260 NOTES ON SECOND CORINTHIANS. 


this compassion in his dealings with us. Note the usual force of the end. 
ing -uds. In ἔλεος and ἐλεέω, the idea of pity and mercy is more prom- 
inent, i. e. the attention is directed more to the object of mercy; in 
οἰκτιρμός, the source from which the mercy and compassion proceed is 
made more prominent. — καὶ θεὸς (article again wanting; connected 
closely w. ὁ πατήρ) κτέ., and God of all comfort, or of every comfort ; from 
whom all comfort and encouragement come to us. 


V. 4. 6 παρακαλῶν (pres. denoting what is continued) ἡμᾶς, who com- 
forts (and encourages) us. The plur. Ist pers. we, us, frequent in this 
epistle, including Timothy and perh. others ; or, as Alf. suggests, the plur. 
may be “ merely an idiomatic way of speaking, when often only the sin- 
gular is intended.” — ἐπὶ πάσῃ τῇ θλίψει ἡμῶν (note ἐπί, not ἐν), over, re- 
specting, (tiber, Meyer,) all our affliction. Cf. Thayer Lex. ἐπί w. dat. 2. 
a. δ. — ες τὸ δύνασθαι ἡμᾶς Kré., that we may be able to comfort those who 
are in any affliction through the comfort through which we ourselves are com- 
forted of God. Personal experiences are the best preparation for admin- 
istering comfort to others. ἐν πάσῃ θλίψει, in any and every etc.; ἧς 
attracted from the acc. of cognate meaning to the case of the antecedent. 
So the const. is usually explained; but may we not understand διά before 
fis? Cf. Acts 13. 39; Luke 1. 25; 12. 46 et al. Win. § 50, p. 422. 

V. 5. Acconfirmation of the preceding thought. ὅτι καθὼς κτέ., for 
even as the sufferings of Christ (such sufferings as he experienced) abound 
(are περισσός) in us (lit. entering into us; not merely external, but expe- 
rienced within), so through Christ our comfort alsoabounds. This experience 
enabled the apostle to comfort others. 


Vv. 6,7. The close relation between them and the apostle still further 
presented. etre δὲ θλιβόμεθα κτέ., But whether we are (indic. not sub- 
junc.) afficted, it is (sc. ἐστίν) for your comfort and salvation, or whether 
we are comforted, it is for your comfort (your encouragement) which works 
in a patient enduring (a bearing up under) the same sufferings which (ὧν, 
attracted to the case of the anteced.) we also suffer. καὶ ἡ ἐλπὶς ἡμῶν 
kré., and our hope for you is steadfast, knowing | feeling assured) that as ye 
are partakers of the sufferings, so (are ye) of the comfort (the encouragement) 
also. εἰδότες, particip. denoting time and cause, whzle we feel assured and 
since we feel assured, agrees logically w. 7 ἐλπὶς ἡμῶν, and is in the same 
const. w. the verbs in verse 6. 

This expression of fellowship and hearty sympathy was no doubt spon- 
taneous ; and not, as some have suggested, prompted by motives of policy. 
Such was not the character of Paul. 


Vv. 8-11. A reference to some great danger to which the apostle had 
been exposed. Whether he refers to the tumult in Ephesus related in 
Acts 19, or to some other danger, is not certain. 


CHAPTER) ΤΣ 4 11: 261 


V. 8. Οὐ γὰρ θέλομεν κτέ., or (γάρ introduces a special instance of 
trial and sustaining grace) we are not willing that you continue ignorant, 
brethren. Of the θλίψις, whatever it may have been, they were not igno- 
rant; but of his experience under it they were not informed, and he now 
proceeds to tell them. Note the form of expression, occurring elsewhere 
in the epistles of Paul: Rom. 1. 13; 11. 25; 1 Cor. 12.13; 1 Thess. 4. 13. 
— περὶ (or ὑπὲρ) τῆς θλίψεως ἡμῶν Kré., concerning our affliction which 
took place in Asia, that exceedingly beyond (our) power we were weighed 
down (ἐβαρήθημεν, Lex. Bapéw) so that we renounced all hope, even of con- 
tinuing to live (ἐξαπορηθῆναι, ἐξαπορέω : ζῆν, (dw). This language could 
hardly apply to the tumult in Ephesus, Acts 19. 


V. 9. ἀλλὰ (see Lex. Thayer; carries on and intensifies the thought 
in ἐξαπορηθῆναι) αὐτοὶ ἐν ἑαυτοῖς. . . ἐσχήκαμεν (ἔχω), yea, we ourselves 
have had within ourselves (in our own consciousness) ¢he response of death 
(gen. of appos., Win. § 59. 8. a. p. 531). On asking ourselves whether we 
should meet with life or death, the answer, ¢he response, within ourselves 
was death. —tva μὴ πεποιθότες ὦμεν (2 pf. subjunc. fr. πείθω) ἐφ᾽ ἑαυτοῖς 
KTé., that we may not place our trust upon ourselves, but upon God who raises 
the dead. With this trust Paul could say, in spite of all human probabil- 
ities (expressed in ὥστε ἐξαπορηθῆναι Kré., verse 8), 7 do not despair (οὐκ 
ἐξαποροῦμαι). Cf. 4.8. The expression τῷ ἐγείροντι τοὺς νεκρούς is not 
to be understood exclusively of the final resurrection, but as in Rom. 4. 
ΤΣ}. teb. 11. 10. 


Vv. 10, 11. ὃς ἐκ τηλικούτου θανάτου ἐρρύσατο (ῥύομαι) ἡμᾶς KTE., who 
rescued us from such, so terrible, a death and will rescue, in whom we have 
hoped that he will also still (in the future) rescue us, i.e. from such a death. 
The reference would doubtless be understood by the Corinthians. The 
thought in ῥύσεται repeated for emphasis, and also to make plain the 
ground of confidence. — συνυπουργούντων (σύν and ὑπουργέω, fr. ὑπό 
and ἔργον) καὶ ὑμῶν ὑπὲρ ἡμῶν τῇ δεήσει, while you also for us help 
together (work together) in supplication. Note how highly the prayers 
of the church in his behalf are valued. We discover also the deep 
interest which the church in Corinth as a whole felt in him. —tva ἐκ 
πολλῶν προσώπων κτέ. The simplest const. of this difficult sentence 
seems to be as follows: zz order that from many faces the gracious gift 
bestowed on us (in rescuing us from death) through (the supplication of) 
many may be acknowledged with thanks on our behalf. “ From many faces,” 
as beaming with joy and gratitude. Cf. Meyer. “ From many upturned 
faces.” Stanley. This rendering retains the ordinary N. Test. sense of 
πρόσωπον. --- εὐχαριστηθῇ (εὐχαριστέω), may be acknowledged with thanks 
(“may be given thanks for,” Alf.) ὑπὲρ ἡμῶν, emphat. posit., 2 our be- 
half, —the whole relating to Paul with Timothy probably included. 


262 NOTES ON SECOND CORINTHIANS. 


Many other constructions of this sentence have been proposed ; but the 
above seems to me to adhere most closely to the Greek. 


Vv. 12-24. See analysis of the chapter. 


V. 12. ἡ γὰρ καύχησις ἡμῶν xré., Hor (confirmation of his confidence 
in their sympathy and prayers expressed in verse 11) our glorying is this, 
the testimony of our conscience that in holiness and sincerity of God, not in 
freshly wisdom but in the grace of God we lived (conducted ourselves) in the 
world (i. e. among men generally) azd more abundantly (did we conduct 
ourselves thus in our relations) towards you. — καύχησις is usually viewed 
here as syn. w. καύχημα, ground of glorying ; but Meyer understands it in 
the ordinary sense, ¢he act of glorying ; and as explained by τὸ μαρτύριον 
Kré., the testimony of our conscience etc. — ἁγιότης, sanctity, religious purity, 
consecration ; the word occurs in N. Test. only here (where there is some 
doubt as to the reading), and in Heb. 12. 10. — τοῦ θεοῦ : the gen. here, 
as often, may be viewed in several different relations : 7 holiness and sin- 
cerity, such as belong to the character of God; such as he requires of us; 
such as he imparts to the believer. The last idea seems most prominent. 
Cf. δικαιοσύνη θεοῦ, Rom. 1. 173 εἰρήνη θεοῦ, Phil. 4. 7.— ot in fleshly 
wisdom, i. e. the wisdom which belongs to unconverted men. — éveorpa- 
φημεν, ἀναστρέφω. 

Vv. 13,14. The statement just made that he had walked 2721 the holi- 
ness and sincerity of God, especially in his relations to them, might be 
questioned by his opponents and attributed to a want of candor, or to the 
glow and warmth of a rhetorical style of composition (cf. ch. Io. 10), 
while the real facts were quite otherwise ; hence the affirmation of verse 
13. — οὐ γὰρ ἄλλα γράφομεν κτὲ., Hor we do not write to you other things 
except what ye read, or also know definitely, acknowledge ; i. 6. there is no 
concealed meaning or ambiguity in what we write; but the plain, obvious 
meaning accords with what you well know of me. — ἀλλ᾽ 4, other things 
than, except. Note the paronomasia ἀνα-γινώσκετε, ἐπι-γινώσκετε, --- not 
easily transferred into another language. — ἐλπίζω δὲ κτέ., and 7 hope that 
ye will acknowledge to the end. It seems logical, and simpler in const., to 
place a colon at this point, So Alf, .R. V., ΒΡ ΘΑ], ΒΕ ise; 
Vulg., Meyer, Kling, et al., place only a comma here, and take ὅτι kav- 
χημα κτὲ. as the obj. of ἐπιγνώσεσθε. --- καθὼς καὶ ἐπέγνωτε κτὲ., as also ye 
did acknowledge us in part, that we are your glorying, even as ye also are 
ours in the day of our Lord Fesus. — ἀπὸ μέρους, 77 fart, is usually under- 
stood to refer to the fact that some in the church did not know him well 
and acknowledge his true character’; ye did acknowledge us in part ; 1. 6. 
part of you; those of you who have fairly tried me. So Alf. Meyer, 
Kling, et al. Yet this seems a forced meaning. May it not signify ye did 
know us definitely, accurately (see Lex. ἐπιγνώσκω) so far as ye had op- 


CHAPTER I. 12-19. 263 


portunity? To read character accurately requires often special opportu- 
nities and a considerable period of time. That we can really know no 
man thoroughly till he dies is no unusual thought. Thus the ἀπὸ μέρους 
may be in contrast with ἕως τέλους. He hopes that the opinion already 
formed from a comparatively short acquaintance would be confirmed τῴ 
to the end. So Hofmann. —év τῇ ἡμέρᾳ xré., 12 the day of our Lord Fesus. 
I understand this, and all similar expressions in Paul’s epistles, in the 
light of John 14. 3, to mean the day when our Lord will come again and 
receive us unto himself. 


Vv. 15-24. Further vindication of himself, especially against the pos- 
sible charge of fickleness. 


Vv. 15,16. Καὶ ταύτῃ τῇ πεποιθήσει κτέ., And in this confidence (such 
as he had just expressed) 7 desired to come to you before (connect πρότερον 
Ww. ἐλθεῖν), that you might have a second benefit (a second token of the divine 
Savor); a second benefit, explained in verse 16. — καὶ δι᾿ ὑμῶν διελθεῖν Kré., 
and by you (through the midst of you) to go into Macedonia, and again to 
come from Macedonia to you (this would be the “second benefit ” which he 
had planned and desired) and by you to be sent forward into Fudea; 
προπεμφθῆναι (προπέμπω), cf. τ Cor. 16. 6 and ΣΙ. 


V. 17. τοῦτο οὖν βουλόμενος κτέ., Wherefore, while desiring this (the 
plan just described, to pass through Corinth on his way to Macedonia, 
and also on his return; each visit of the apostle being a token of the di- 
vine favor to them) did 7 show fickleness ?(R. V.); did I at all use levity 
(of purpose) ? (Alf.); did 7 act with levity ? (B.U.). It is difficult to bring 
out the full force of the Greek by any English rendering ; particularly the 
force of μή in a question (here with τὶ added), and of ἄρα, 7 did not at all, 
as might naturally be inferred (ἄρα, see Lex.) use levity, did 73 ---- ἢ ἃ Bov- 
λεύομαι (note βουλεύομαι, not βούλομαι) κατὰ σάρκα βουλεύομαι κτέ., or 
the things that I purpose ( plan), do I purpose according to the flesh (i. e. as 
an unconverted man, with no spiritual enlightenment) ? Cf. Gal. 5. 16. — 
ἵνα ἢ παρ᾽ ἐμοὶ Kré., that with me there may be the yea yea, and the nay nay ? 
The article τό denotes that they were well known and solemn forms of 
human speech; vai and οὔ, each repeated for emphasis; note also οὔ w. 
the accent. Do I, says Paul, form my plans, relying wholly, like the 
worldling, on my own judgment, changing my plans as seems best to my- 
self, and not seeking the guidance of the Holy Spirit? The answer 
follows. 


Vv. 18, 19. πιστὸς δὲ ὁ θεὸς ὅτι κτέ., But God is faithful ( trustworthy) 
in that (seeing that, cf. t Cor. 1. 26; John 2. 18, et al.) our word to you is 
not yea and nay ; is not twofold, ambiguous, changing, — our word to you, 
i. 6. the word which we preach. — 6 τοῦ θεοῦ γὰρ vids κτέ., For the son of 
God, Christ Fesus, who was preached (heralded) among you by us, by me and 


264 NOTES ON SECOND CORINTHIANS. 


Silvanus and Timothy, did not become yea and nay (sometimes the one, 
sometimes the other ; ambiguous, doubtful), dt 7 him has been (and still 
is, γέγονεν, pi.) yea ; just this, never doubtful, never changing. Silvanus 
(this form used by Paul and by Peter; the form Silas in Acts) and Tim- 
othy had been with Paul in Corinth on his first visit, Acts 18. 5. 


V. 20. ὅσαι yap ἐπαγγελίαι θεοῦ κτέ., Hor (introducing a strong con- 
firmation of the statement just made) as many as (however many) are the 
promises of God (implying that they are many) zz him 15 the yea. —&v 
αὐτῷ, as in verse 10, 7 him, i.e. in Christ Fesus. The promises of God 
were found chiefly in the O. Test. They were fulfilled in Christ Jesus. — 
διὸ Kal δι᾿ αὐτοῦ κτέ., wherefore also through him (through Christ) 7s the 
Amen. In him is the unqualified affirmation, the 7d vai, in him also is 
the fulfilment, the τὸ ἀμήν. --- τῷ θεῴ πρὸς δόξαν δι’ ἡμῶν, 20 the glory of 
God through us, by our means: τῷ θεῷ, dat. comm.; lit. for God to or 
towards, tending towards, his glory ; the end to be kept in view by the 
Christian in all his labors here on earth. 


Vv. 21,22. ὃ δὲ βεβαιῶν ἡμᾶς κτέ., Mow he who establishes us (makes us 
βέβαιοι, firm) with you in Christ (makes us, having entered zxto Christ, 
having embraced Christianity, makes us firm), azd anointed us is God, he 
who also sealed us and gave the earnest of the Spirit in our hearts. — Anointed 
us, οἵ. Lex. xpiw, to consecrate to some sacred office, or work, by anointing. 
Cf. Χριστός. ---- Sealed us. Cf. Lex. σφραγίζω, to set a seal upon, in order to 
authenticate ; another striking figure of speech which would be well un- 
derstood by the Corinthians. — And gave the earnest of the Spirit (gen. of 
apposition) ; gave the Spirit as the ἀραβών, or appaBwr, see Lex., the fore- 
taste of future joy, and the pledge of the future inheritance. Cf. ch. 5.5; 
Eph. 1. 14, note. 


Vv. 23, 24. "Hyd δὲ μάρτυρα τὸν θεὸν ἐπικαλοῦμαι κτέ., But 7. call 
upon (invoke) God as a witness upon my soul, that sparing you (particip. 
conative, seeking to spare you), I came not again into Corinth (according 
to the earlier plan, mentioned in verse 16). Cf. 1 Cor. 16. 5, note. But 
how “sparing you”? He had spoken in verse 15 of his intended visits 
as a benefit (χάριν). It appears from 1 Cor. 4. 21, that he had obtained 
subsequent information respecting the actual condition of the church 
which convinced him that, if he visited Corinth just then, he would be 
compelled to use severity ; and he hoped that on the reading of the first 
epistle, with suitable time for reflection, the state of things would become 
greatly changed. — οὐχ ὅτι κυριεύομεν κτέὲ., Vot that we rule over (sustain 
the relation of a κύριος over) your faith. We do not say this, nor mean to 
imply it. Observe in verse 23 he uses ἐγώ, and gives it the emphatic posi- 
tion; but in verse 24 he returns to the first pers. plur., thus apparently 
including in mind other religious teachers besides himself, as Silvanus and 


CHAPTERS I. 20—II. 4. 265 


Timothy. — οὐχ, elliptical, sc. λέγω, or ἐρῶ (Meyer) ; a frequent ellipsis 
in N. Test. — ὑμῶν τῆς πίστεως, your faith, i. e. your inner religious life. 
In matters of church discipline, he might claim and exercise authority ; but 
their inner religious life was something personal, and for this they were 
accountable to God only. — ἀλλὰ συνεργοί ἐσμεν κτέ., but (introducing 
a statement of his true relation to them) are helpers of your joy. This ac- 
cords with the idea χάριν in verse 15 (χαρά, joy ; χάρις, favor, benefit). — 
τῇ yap πίστει ἑστήκατε (perf. in form, pres. in meaning, and intrans., fr. 
ἵστημι), for in respect to faith ye stand, or by faith ye stand. Cf. 1 Cor. 16. 
13. A visit to them just at present would disturb their joy, without help- 
ing their faith ; hence he concluded to postpone his visit for a time. 


CuaAp. 11. Vv. 1-4. Continuance of the topic in ch. 1, — the 
postponement of his visit. Vv. 5-11. Respecting the case of in- 
cest. Vv.12,13. From this digression, he returns to the historic 
narrative at the beginning of the ch. Vv. 14-17. Thanksgiving 
to God for the tidings received in Macedonia from Titus, with a 
reference to his office as an apostle; its responsibility and glory. 


V. 1. "“Expwa δὲ κτέ., And (δέ, continuative) 7 determined this (what 
follows) for myself (dat. comm.), ot again in sorrow to come to you; im- 
plying that he had come to them bringing sorrow on some previous visit. 
So Alf., Meyer, et al. This interpretation of ἐν λύπῃ, 7x sorrow to them, 
agrees with φειδόμενος, I. 23, also with verse 2. Cf. ἐν ῥάβδῳ, 1 Cor. 
ἯΣ 21: 

Vv. 2, 3. εἰ γὰρ ἐγὼ λυπῶ ὑμᾶς κτέ., For 77.7 (emphat.) cause you sorrow, 
then (Lex. Th. καί, 2. g.) who is he that maketh me glad, except the one who 
is made sorrowful by me? (ἐξ ἐμοῦ w. λυπούμενος, Sorrow proceeding out 
Jrom me, as the source, the cause). — καὶ ἔγραψα τοῦτο αὐτὸ κτέ., And 7 
wrote this very thing (what I have above written, — the reason for my not 
visiting you now), Zest (ἵνα μή), having come, I should have (σχῶ, ἔχω) sor- 
row from those from whom I ought to have joy (lit. 7) ought to rejoice). — 
πεποιθὼς ἐπὶ πάντας ὑμᾶς, having confidence (causal, since [ have confidence) 
in you all (ἐπί denoting the direction of the confidence : πέποιθα in classic 
Greek, usually w. the dat.). This he could say (though aware of the anti- 
pauline party) as the language of love (ἀγάπη). Cf. 1 Cor. 13. 7. — ὅτι 
ἡ ἐμὴ χαρὰ κτέ., that my joy ts the joy of you all, the expression, the sub- 
stance, of his confidence. 

V. 4. ἐ κγὰρ πολλῆς θλίψεως κτέ., For, introduces the confirmation of 
the statement πεποιθὼς xré. If he had not been confident that his joy 
was their joy, if there had not been such an intimate union of hearts, he 
could not have written them with such deep emotion. For out of much 
affliction and anguish of heart (note the expressive words θλίψεως and 


266 NOTES ON SECOND CORINTHIANS. 


cuvoxns) 7) wrote to you with (through, looking through) many tears. All 
this, Meyer suggests, he might say, though he did not actually hold the 
pen. — οὐχ ἵνα κτέ., πο that ye might be made sorrowful, but that ye might 
know the love (τὴν ἀγάπην before ἵνα for emphasis) which 7 have more 
abundantly towards you. — πορισσοτέρως, more abundantly, not necessarily 
meaning that he loved other churches less ; but that, in his present deep 
emotion, he was more fully conscious of his love forthem. The compar- 
ative used thus for the idea exceedingly. Cf. verse 7. 

V. 5. Hi δέ τις λελύπηκεν, κτέ., But if any one (any individual) has 
caused sorrow, he has caused sorrow, not to me, but in part — not to bear too 
heavily upon him—to you all ; i. 6. the offence was not to me a personal 
matter ; I do not wish to charge this upon the offender, as this would be 
bearing too heavily upon him; but while he has indeed caused sorrow 
to me, he has also in part caused it to you all. Thus we all together 
share the sorrow, and all together bear up under it. The const. ἵνα μὴ 
émiBap@, like the Latin wt w. the subjunc., often rendered by the Eng. 
infin. ; ἐπιβαρῶ, cf. 1 Thess. 2. 9; 2 Thess. 3. 8. 


Vv. 6,7. ἱκανὸν τῷ τοιούτῳ κτέ., Sufficient (ἱκανόν, neut. a sufficient 
thing, a sufficient act. Cf. ἀρκετόν, Matt. 6. 34), for such a one (τῷ τοιούτῳ, 
definite) zs this punishment (rebuke, censure) inflicted by the greater number, 
the majority. What this may have been, the Corinthians would know, 
but we are not informed ; only that in the judgment of the apostle it was 
sufficient, adequate, and inflicted by the majority. — ὥστε τοὐναντίον (τὸ 
ἐναντίον) μᾶλλον ὑμᾶς χαρίσασθαι κτέ., so that on the contrary (instead of 
inflicting additional punishment) ye may rather forgive {show favor, a kind 
disposition) and comfort him; lest perchance such an one be overwhelmed 
(swallowed up, καταποθῇ, κατα-πίνω) by the excessive sorrow. With the 
thought here, cf. Eph. 4. 32; Col. 3. 12 ff. 


Vv. 8,9. 8d παρακαλῶ ὑμᾶς κτέ., Wherefore I beseech (exhort) you to 
confirm (by a public expression of the church) towards him (your) Chris- 
tian love, κυρῶσαι, Lex. Th. κυρόω. Cf. Gal. 3. 15. — εἰς τοῦτο γὰρ Kal 
ἔγραψα, xré., Hor with this in view I wrote also (referring to the first ep.; 
wrote also, i.e. 1 wrote in addition to the verbal message sent to you) ¢hat 
7 might know the proof of you (δοκιμῆ, a proof as the result of testing), 
whether in regard to all things ye are obedient (ready to listen to me). 


Vv. 10,11. ᾧ δέ τι χαρίζεσθε, κἀγώ (καὶ ἐγώ), But to whom ye forgive 
anything, 7 also (forgive); a motive for confirming in this instance Chris- 
tian love towards the penitent one. — kal γὰρ ἐγὼ ὃ κεχάρισμαι, for what 
7 have forgiven, if I have forgiven anything, 1 have done this on your ac- 
count (as an example to you, and with a view to peace and harmony in 
the church) zz the presence of Christ (feeling that I was in his presence, 
thus acting solemnly and conscientiously). This rendering of ἐν προσώπῳ 


CHAPTER II. 5 τ᾽ ι᾿ 207 


accords more nearly with the ordinary N. Test. meaning. Cf. Lex. Th.; 
also ch. 1. 11, note. Many, however, prefer the rendering 272 the person 
of Christ, i.e. in Christ’s stead: but I think this idea would be expressed 
as inI Cor. 5. 4, ἐν τῷ ὀνόματι τοῦ κυρίου ἡμῶν Ἰησοῦ, in the name of 
our Lord Fesus. — ἵνα ph πλεονεκτηθῶμεν (πλευνεκτέω) ὑπὸ τοῦ caTava’ 
that we (Paul and the Corinthian church) may not be overcome (overreached) 
by Satan, that he may not gain the advantage over us; as would be the 
case, if discord and unfriendly feelings continued to exist in the church. 
— οὐ γὰρ αὐτοῦ Kré., for we are not ignorant of his devices ( plans, pur- 
poses, the things which he has thought out. Note the paronomasia, νοή- 
ματα, dy-voovmev). Knowing these (being spiritually enlightened, 1 Cor. 
2. 16), we should be on our guard against them. 


Vv. 12,13. ᾿Εἰλθὼν δὲ κτὲ., And having come into Troas (on the way 
from Ephesus to Macedonia) for the preaching of the gospel of Christ (con- 
cerning Christ. Cf. Lex. Th. εὐαγγέλιον) and a door having been opened 
(avewypevns, ἀνοίγω) to me (cf. τ Cor. 16.9) zz the Lord (the sphere in 
which a door was opened to him), 7 had no rest for my spirit (note the use 
of the pf. ἔσχηκα here. Cf. ch. 7.5) from the fact that 7 did not find Titus, 
my brother (τῷ w. acc. and infin., dat. of cause), but, having taken leave 
of them (those in Troas), 7 went forth into Macedonia. It appears that 
Titus had been instructed to go from Corinth by way of Macedonia to Troas 
and to meet Paul there. Such was the understanding. The depression 
of Paul, however, was occasioned, not by his anxiety concerning Titus, 
but rather concerning the church in Corinth, from which he was anxious 
to hear. 


V. 14. To δὲ θεῷ χάρις κτέ., But thanks be to God, who always conducts 
us 2721 triumph (or makes us triumph. See Lex. Th. θριαμβεύω) ix Christ, 
and makes plain through us the odor of the knowledge of him (1. 6. of 
Christ) iz every place. This verse indicates a great and sudden change in 
the feelings of the apostle, occasioned undoubtedly, though not expressly 
mentioned, by the tidings received from Corinth. The striking figures of 
speech in this verse would be readily understood. 


Vv. 15, 16. ὅτι Χριστοῦ εὐωδία κτέ., Because we are in relation to God 
a pleasant odor of Christ among those who are being saved and among those 
who are perishing,—a confirmation of the figure in verse 14, τὴν ὀσμὴν 
κτέ. Wherever we are, 72 relation to God, we are a pleasant odor of Christ. 
- οἷς μὲν κτέ., 20 the one (the latter class) az odor (note that he does not 
say here εὐωδία) from death into death. Though an odor of Christ, yet 
Christ to those who reject him becomes a stone of stumbling (λίθος τοῦ 
προσκόμματος. Rom. 9. 33; cf. Acts 4. 11; 1 Pet. 2. 8). — ols δὲ κτέ., Zo 
the other (the former class) from life into life. Both θάνατος and (wh are 
to be understood as eternal (Meyer). — καὶ πρὸς ταῦτα κτέ., And for these 


268 NOTES ON SECOND CORINTHIANS. 


things (in view of such responsibilities) who zs sufficient, competent ? Such 
a thought might well occur to the mind of the apostle and to every 
Christian laborer. 


V. 17. The answer to the question is not given, but rather implied in 
what he affirms of himself and his fellow laborers ; of whom he says in 
ch. 3. 5, our sufficiency is from God. — οὐ yap ἐσμεν xré., For (introducing 
the reason why they were put in such a position, described in vv: 15, 16), 
we are not as the many trading in and adulterating the word of God (thus 
seeking to make money out of it. Of this class among the false teachers 
there were many. See Lex. καπηλεύω). --- ἀλλ᾽ ὡς ἐξ εἰλικρινίας, dut (we 
speak) as (those who speak):-/rom sincerity (from simple and pure motives, 
with no thought of making money by it, —a motive which had been attrib- 
uted to him by a party in Corinth). — ἀλλ᾽ ὡς ἐκ θεοῦ κτέ., but as from 
God, in the sight of God, in Christ, we speak, —a most solemn and em- 
phatic affirmation: ἐκ θεοῦ, from God, the source; κατέναντι θεοῦ, 771 the 
sight of God, being conscious of his presence; ἐν Χριστῷ, in Christ, 
the sphere in which he lived and labored, and the subject of all his 
preaching. 


Cuap. III. Vv. 1-3. The apostolic office. The Corinthians 
his recommendation. Vv. 4-6. His ability from God. Vv. 7-11. 
The office far above any in the old covenant and far more glorious. 
Vv. 12,13. Hence he discharges its duties boldly, and not as 
Moses with veiled face. Vv. 14,15. By this veil the Jews still 
blinded, not discerning that the old covenant has ceased. Vv. τό, 
18. But when converted they see without veil the glory of Christ 
and become partakers of his glory. 


V. τ. ᾿Αρχόμεθα πάλιν xré., Do we begin (or Are we beginning) again to 
commend ourselves ? — a question suggested by what he had just said in 
ch. 2; again, as his opponents might say he had done, yet hardly with 
any truth, in the first epistle. — ἢ μὴ (suggesting a neg. answer) χρήζομεν 
KTE., or ave we in need, as some persons, of commendatory letters to you, or 
from you ? —*“ we,” including Timothy with Paul;—‘‘as some persons,” 
refers probably to the anti-pauline teachers who had visited Corinth. 
The answer, zo / understood here. 


V. 2. ἡ ἐπιστολὴ ἡμῶν κτέ., Ye are our letter (of commendation). 
The work which he had accomplished in Corinth was his best testimo- 
nial to them, or from them. — évyeypappevy (ἐγ- γράφω) κτὲ., written in our 
hearts, known and read by all men. No contradiction in this figurative 
statement; written in the hearts of Paul and Timothy, and yet not hidden 
from the world; known and read in the lives and Christian walk of the 
Corinthians. So is it ever. The life of a Christian church is a letter 


CHAPTERS II. 17--- ΠΠ. 6. 269 


written on the heart of the faithful pastor, known and read by all men. 
Note the paronomasia, — γινωσκομένη, ἀνα-γινωσκομένη. 

V. 3. The figure still further carried out and explained. — φανερούμενοι 
(@avepdw, agrees w. duels) OTL ἐστὲ κτέ., being made manifest that ye are a 
letter of Christ, i.e. authorized by him. — διακονηθεῖσα (διακονέω) ὑφ᾽ 
ἡμῶν, ministered by us (in the position of amanuenses. So Meyer, 
De Wette, Kling, Thayer, et al.). — ἐνγεγραμμένη od μέλανι κτέ., written 
not with ink, but with the Spirit of the living God, not in tables (or tablets) 
of stone, but in tables (tablets which are) hearts of flesh ( fleshy hearts). — 
καρδίαις σαρκίναις, descriptive appos. w. πλαξίν. That which is written 
with the Spirit of the living God in hearts of flesh may not be legible to the 
natural eye ; but certainly is legible to the eye of the converted man, who 
has been taught by the Spirit. The thought is thus summed up by Meyer: 
“Christ was the author of their Christian condition; Paul and Timothy 
were his instruments for their conversion, and by their ministry the Holy 
Spirit became operative in the hearts of the readers. In so far the Co- 
rinthians, in their Christian character, are as it were a letter which Christ, 
through Paul and Timothy, by means of the Holy Spirit, has caused to 
be véjjtten in their hearts.” 

Vv. 4-6. πεποίθησιν δὲ τοιαύτην κτὲ., And such confidence (as above 
expressed) we have through Christ (i. e. effected, wrought, by him) ¢owards 
God (who superintends all and accomplishes all the great results) ; πού (sc. 
λέγω, or ἐρῶ, cf. 1. 24, note) that of ourselves (as proceeding from ourselves) 
we are sufficient (competent), to judge of anything (anything relative to the 
promotion of the gospel. Th.)., as ¢f from (out from, originating with) 
ourselves ; but our sufficiency is from God (as the source, ἐκ). To repeat, 
—Tldonotafirm that of ourselves we are sufficient (able, competent) to judge 
of anything as if this sufficiency to judge originated with ourselves, but our 
sufficiency is of God. From its position, ἀφ᾽ ἑαυτῶν is more closely con- 
nected with ixavol,and ὡς ἐξ ἑαυτῶν with λογίσασθαί τι. ---- ὃς καὶ ἱκάνωσεν 
(ixavdw) ἡμᾶς διακόνους Kré., who also made us sufficient as ministers (ser- 
vants) of a new covenant (in distinction from the old. Cf. Heb. 12. 24. 
In this zew covenant, the condition of salvation is no longer the keeping 
of the Mosaic law, but faith in the atonement of Christ). — οὐ γράμματος 
ἀλλὰ πνεύματος. These may limit either διακόνους, or διαθήκης, ---- mznis- 
ters not of the letter, but of the Spirit ; or, a new covenant, not of the letter, 
but of the Spirit. The former is preferable. So Alf., De Wette, Meyer, 
Neand., Hofmann, Kling, et al. — γράμμα represents the Mosaic covenant; 
πνεῦμα, the Christian system, the new covenant. — Td γὰρ γράμμα ἀπο- 
κτέννει κτέ., for the letter kills, but the Spirit makes alive, — the statement 
of a fact, presented fully and boldly in many passages in the N. Test. ; 
but especially, in Paul’s Epistles to the Galatians and Romans. By 
reason of this fact, we are made ministers of a new covenant. 


270 NOTES ON SECOND CORINTHIANS. 


Vv. 7,8. εἰ δὲ ἡ διακονία κτέ., But if the ministration of death (that 
which brought death), 2 /etters engraven (legibly engraven) 77 stones, was 
made glorious (lit. became in glory ; cf. Exod. 24. 16). — ἐντετυπωμένη, ἐν- 
τυπόω. --- ὥστε μὴ ϑύνασθαι ἀτενίσαι (ἀτενίζω) Kré., so that the sons of 
Israel were not able to look steadfastly into the face of Moses on account of the 
glory of his face, that (glory) which was passing away. — πῶς οὐχὶ μάλλον 
κτέὲ., how shall not rather the ministration of the Spirit (which brings life, 
ζωοποιεῖ, in contrast with ἡ διακονία τοῦ θανάτου) be in glory? ἔσται, 
fut. with reference to the Christian dispensation, which was then just 
beginning. 


Vv. 9-11. εἰ yap τῇ διακονίᾳ xré., For if to the ministration of condem- 
nation there ts glory (sc. ἐστί), much rather the ministration of righteousness 
abounds in glory. Note the contrast κατάκρισις, δικαιοσύνη ; also the latter 
idea in Rom. 1.17; 3. 21 ff.; 10. 4; cf. Gal. 3. 13; and especially ch. 5. 
21 inthis ep. Note also the expressive word περισσεύει; δόξα and δόξῃ, 
both in the emphat. posit — Zhe ministration of condemnation. Cf. Rom. 
7. 9 ff.— καὶ γὰρ οὐ δεδόξασται (δοξάζω) κτέ, For (confirmatory) even that 
which has been made glorious (the ministration of condemnation, vggse 9) 
has not been made glorious in this respect (lit. in this part, in this “ὟΝ. 
i. 6. in this relation) on account of the surpassing, the transcendent, glory 
(that of the ministration of righteousness). This const. and explanation 
of the sentence is usually preferred. — εἰ γὰρ τὸ καταργούμενον κτὲ., Hor 
(a further confirmation of the superior glory of the new dispensation) if 
that which is passing away ts attended with glory, much rather that which 
abides is in glory. Considerations addressed particularly to the Jewish 
mind. — διά w. the gen., passing through the midst of ; hence accompanied 
with, attended with ; Rom. 2. 24; 4. 11; 14. 20; 2 Cor. 5. 7, and often. 

Vv. 12,13. "Exovres οὖν τοιαύτην ἐλπίδα κτέ., Having therefore (refer- 
ring to the thought just expressed) such a hope, we use much boldness 
(freedom) of speech. — ἐλπίδα points to the future; the realization had 
then but just begun. — καὶ οὐ (elliptical const. ; sc. τίθεμεν κάλυμμα ἐπὶ τὸ 
πρόσωπον ἡμῶν) καθάπερ Μωύσηῆς ἐτίθει κτὲ., ad we do not (place upon 
our face a veil) as Moses placed a veil upon his face, so that (πρός w. the 
acc. and infin. denoting purpose) ¢he sons of Lsrael should not look stead- 
fastly into the end of that which was passing away. See Exod. 34. 33-35. 
“That which was passing away ” seems literally and primarily to refer to 
the supernatural glory of his face; but denotes figuratively the entire 
Mosaic system, which the Jews were so slow to renounce. 


V.14. GAN ἐπωρώθη (πωρόω) τὰ νοήματα αὐτῶν, But yet (though 
they witnessed all this miraculous demonstration) their minds were hard- 
ened, or their thoughts (vohuara) became dull, obtuse. It is not certain 
whether νοήματα here should be taken in the ordinary sense of thoughts, 


CHAPTER III. 7518. 271 


or of the faculties which think, mzzds. The general sense of the sen- 
tence remains the same. — ἄχρι yap τῆς σήμερον ἡμέρας κτέ., For up 
to the present day (from that day till now) the same veil remains on the 
reading, or at the reading, of the Old Covenant (the Old Testament). — ἐπί 
may be understood either as local, oz, or as temporal, a¢. — μὴ avaka- 
λυπτόμενον ὅτι κτέ. The simplest const. (w. the punctuation and read- 
ing of Tisch.) is to view the particip. as acc. absolute: z¢ (the fact) σιοΐ 
being revealed (to the Jews at the reading of the O. Test.) chat zt (the Old 
Covenant or Testament) zs dezng done away in Christ. So Chrys., 
Meyer, Alf., Hodge, et al. Many, however, make the particip. agree w. 
κάλυμμα, and read ὅ τι (pron.) st. ὅτε (conjunc.). R.V. gives both 
constructions. 

Vv. 15, 16. GAN ἕως σήμερον xré., But (instead of the fact just men- 
tioned being revealed) wsti/ to-day, whenever Moses may be read, a veil lies 
upon their heart. — ἡνίκα, only here, and in verse τό, in N. Test. Note 
the use of the word J/oses here, by meton. for the books of Moses ; cf. 
Luke 16. 29; 24. 27; Acts 15.21. This was undoubtedly a popular and 
common use of the word Moses among the Jews of that day, and can 
hardly-with propriety be cited in the discussion of the question respecting 
the authorship of the Pentateuch. — ἡνίκα δὲ ἐὰν (Att. ἂν) ἐπιστρέψῃ 
(ἐπιστρέφω) κτέ., but whenever it (their heart) shall have turned to the Lord, 
the veil is taken away. Cf. Ex. 34. 34. Other words have been suggested 
for the subject of ἐπιστρέψῃ, as ὃ Ἰσραήλ, Μωῦσῆς, τὶς, but the above seems 
simplest grammatically and logically: their heart, or the heart of any one 
of them. — περιαιρεῖται κτέ., the veil is taken away from around (the 
heart); pres. tense, expressing the certainty and the beginning of the 
future fact. 


Vv. 17, 18. ὁ δὲ κύριος xré., Mow the Lord (verse 16) zs the Spirit, — 
the πνεῦμα (verse 6) which makes alive, which takes away the veil 
(verse 16) from the heart of the converted man. — οὗ δὲ τὸ πνεῦμα KTé., 
and where the Spirit of the Lord is, (there is) liberty (note the emphatic 
brevity of the Greek), — Ziberty, freedom, from the bondage of the law. 
The veil is removed from the heart of the Jew, and he turns to the lib- 
erty which is in Christ. — ἡμεῖς δὲ πάντες κτέ., And we all (all from 
whose hearts the veil has been removed, who have been introduced into 
the liberty of the gospel) with unveiled face beholding in a mirror the 
glory of the Lord. So Alf., Meyer, Kling, Thayer, et al. The rendering 
of κατοπτρι(όμενοι, reflecting as a mirror, has been preferred by many, 
especially of the older expositors. — τὴν αὐτὴν εἰκόνα μεταμορφούμεθα 
κτὲ., are (being) transformed into the same image, or likeness (acc. of cognate 
meaning), from glory into glory (from one degree of glory into another 
and higher degree). — καθάπερ ἀπὸ κυρίου πνεύματος, even as from the 
Lord the Spirit (cf. verse 17). This transformation of which we speak is 


272 NOTES ON SECOND CORINTHIANS. 


a work proceeding from the Lord, and is a progressive work. Note the 
tense of the verb. 


CuHap. IV. Vv. 1-6. The theme in Ch. III. vv. 12-18, con- 
tinued. Vv. 7 18. Relation of the outward and the suffering to 
the sustaining faith and hope within. 


Vv. 1,2. Διὰ τοῦτο xré., Ox this account (referring to what directly 
precedes), having (particip. denoting time and cause, whzle we have, and 
seeing we have) this service, even as we obtained mercy (in close logical con- 
nection with what precedes, according as, in proportion as, we obtained 
mercy, ἢἤλεήθημεν, ἐλεέω), we faint not, do not lose courage. — ἀλλὰ ἀπει- 
πάμεθα (Lex. Th. ἀπεῖπον) τὰ κρυπτὰ κτέ., but have renounced the hidden 
things of shame, — those hidden things of which men are ashamed, things 
which from a feeling of shame they seek to hide. Expositors have speci- 
fied many things which Paul may have had in mind; but it is better to 
view the expression as entirely general, i.e. to take it as it stands. It is 
not difficult to find applications of the expression. — μὴ περιπατοῦντες 
κτέ., not walking (not living) in craftiness, nor corrupting (handling with 
δόλος, craft, deceit ; cf. καπηλεύοντες τὸν λόγον τοῦ θεοῦ, ch. 2.17) the 
word of God, but by the manifestation of the truth (by showing it forth and 
making it plain) commending ourselves to every man’s conscience (lit. to every 
conscience of men) in the sight of God (conscious of the divine presence, 
and so acting as to secure the divine approval). 

Vv. 3,4. εἰ δὲ καὶ ἔστιν κτέ., But if our gospel (that which we preach) 
zs (as a matter of fact, ἔστιν ; note the accent) vez/ed (in opposition to the 
idea τῇ φανερώσει τῆς ἀληθείαΞ), tt is veiled among those who are perish- 
ing (ἐν τοῖς κτέ., among those, etc., Alf., Meyer, et al.; zz, etc., R. V., 
B. U.). — ἐν οἷς ὁ θεὸς κτέ., i whom the god of this world hath 
blinded the minds (or the thoughts, cf. ch. 3. 14) of those who are without 
Μιᾷ, so that the illumination of the gospel of the glory of Christ, who ts the 
likeness of God, should not shine forth: τὸν φωτισμόν, the illumination, the 
bright light: of the gospel, proceeding from the gospel; of the glory etc. 
which tells of the glory of the (risen) Christ: who is the likeness (and mant- 
Jestation) of God: αὐγάσαι (αὐγάζω), to beam upon us, or intrans. 20 shine 
forth brightly. 


Vv. 5,6. οὐ γὰρ ἑαυτοὺς κηρύσσομεν κτέ., For we publish not ourselves 
(in this there would be no illumination, no divine glory), dut Christ Fesus 
as Lord and ourselves as your bond-servants (bond-servants of yours) for 
Jesus sake. For this purpose alone do we sustain this relation to you. — 
ὅτι ὃ θεὸς ὁ εἰπών ἐκ σκότους κτέ., Because (introducing the confirma- 
tion of verse 5) God (zs he) who said (Gen. 1. 3), out of darkness light shall 
Shine, (and this is fulfilled in our case,) who did shine in our hearts for an 


CHAPTER IV. 1-12, ᾿ 273 


tllumination (to others) respecting the knowledge of the glory of God in the 
face of Christ. “ The figure is still derived from the history in Ch. III., 
and refers to the brightness on the face of Moses: the only true efful- 
gence of the divine glory is from the face of Christ.” Alf. 


Vv. 7-10. ἔκομεν δὲ τὸν θησαυρὸν τοῦτον κτέ., But we have this 
treasure (this knowledge of the glory of God in the face of Christ, which 
leads us to publish the good news) zz earthen vessels, —a figure of speech - 
which would be readily understood as referring to themselves in all their 
present human weakness and frailty. The most valuable treasures are 
now kept in what we call “a safe,” and were then no doubt guarded with 
equal care. Hence the surprising thing in this instance, and the reason 
for it. — ἵνα ἡ ὑπερβολὴ κτέ., 2 order that (the divine purpose in this 
arrangement) the exceeding greatness (die tiberschwengliche Fiille, the abun- 
dant fulness, Meyer) of the power (the power implied in τρὸς φωτισμὸν 
κτέ., verse 6) may be of God (may be his possession, gen.) axd not from 
us (lit. out from us, as the source). — ἐν παντὶ (connect in thought w. the 
first particip. in each of the following contrasts, verses 8,9) θλιβόμενοι 
«ré., being in every way (Alf., Meyer, Kling, B. U.), 02 every side (R.V.), 
pressed, yet not straitened (reduced to straits); perplexed, yet not despair- 
ing (not perplexed ἐξ-, so as to give up all hope); pursued (persecuted), 
yet not abandoned (of God); cast down (to the ground, when pursued), 
yet not destroyed (not utterly perishing). — πάντοτε (emphat. posit., as 
ἐν παντί, verse 8, and ἀεί, verse 11) τὴν νέκρωσιν κτέ., always bearing 
about in the body the dying of Fesus, or, more exactly rendered, the putting 
to death, the killing (Alf.) of Fesus. The sufferings of the apostle might 
well be regarded as a reminder of the violent and cruel treatment of 
Jesus whom he preached. — ἵνα καὶ ἡ ζωὴ κτέ., that the life also of Fesus 
may be made manifest in our bodies. (The plural here and throughout the 
sentence indicates that the apostle includes with himself his fellow 
laborers in the entire description. With this remarkable passage com- 
pare the triumphant words of Paul at the close of his earthly career, 
2 Tim. 4. 6 ff.). But how could the life also of Fesus be made manifest in 
their bodies? As the constant sufferings and danger of death on the part 
of those who were persecuted might be likened to the νέκρωσις τοῦ 
Ἰησοῦ, so their deliverance from dangers and death appeared as the same 
ζωή, which followed the death of Jesus in his resurrection (Meyer). “The 
idea is that of unity with Christ, or resemblance to Christ, in his life, as 
before in his dying ” (Kling). 

Vv. 11,12. ἀεὶ yap ἡμεῖς κτέ., For (explanation and confirmation of 
the preceding) we who live (the persons living) are always delivered over 
(pres. ave always being delivered over) into death for Fesus’ sake (on account 
of Fesus), that (the divine purpose) ¢he life also of Fesus may be made mani- 
fest in our mortal fiesh (the imperishable life in the mortal flesh). In 

18 


274 NOTES ON SECOND CORINTHIANS. 


verse 10, ἐν τοῖς σώμασιν; verse II, ἐν τῇ θνητῇ σαρκί. The latter directs 
attention more particularly to the mortal and perishable, and forms a 
climax in the description. There is an emphasis and an air of triumph 
in the repetition. — ὥστε 6 θάνατος Kré., So that (wherefore) death works 
(25 active) in us, but life in you. The apostle and his fellow laborers, as 
the leaders in proclaiming this new religion, would be particularly ex- 
posed to danger from the enemies of Christianity; while the Corinthians 
in receiving the gospel would become animated by a new life, which they 
had never experienced in heathenism or even in Judaism. So is it ever ἡ 
in the propagation of the gospel. The leading preachers, especially mis- 
sionaries, meet with great danger, while those who receive the gospel are 
elevated to a new life. 


Vv. 13-15. ἔχοντες δὲ τὸ αὐτὸ πνεῦμα κτέ., But having the same spirit 
of faith (the same as that expressed in the quotation, which sustains and 
encourages us), according to that which has been written (according to the 
scripture, from the LXX, Ps. 116. 10), “ J had faith, wherefore I did also 
speak,” we also (in like manner) have faith, wherefore we'also speak (pres. 
continue to speak). — εἰδότες ὅτι Kré., knowing ( feeling assured) that He 
who raised up (from the dead) the Lord Fesus will raise us also up 
(1 Cor. 6.14) with Fesus (Eph. 2.6; Col. 2.12; 3.1; the resurrection 
of Jesus the assurance of our own resurrection), and will present us to- 
gether with you (at the general resurrection, before the throne where our 
friend and saviour is judge). — τὰ yap πάντα δι᾽ ὑμᾶς κτέ., (Of all this 
we may feel assured,) For all things are on your account (for your sake), 
that the grace having multiplied (having become πλέον, more) through the 
greater number may cause the thanksgiving to abound (περισσεύσῃ, περισ- 
σεύω, to make περισσός, abundant, overflowing) to the glory of God (εἰς w. 
the acc., wth a view to, directing the thoughts into, the glory of God). — 
διὰ τῶν πλειόνων, from its position, is more closely connected with 
πλεονάσασα. For a similar const., cf. ch. I. II. 


Vv. 16-18. Διὸ οὐκ éykakotpev κτέ., Wherefore (in view of the assur- 
ance in verses 14,15) we do not faint, do not lose courage; but though 
(εἰ καί) our outward man is wasting away (decaying), yet our inward man 
is renewed (is made new again) day by day. — ἡμέρᾳ Kal ἡμέρᾳ, a Hebra- 
ism, 09) OV. — τὸ γὰρ παραυτίκα ἐλαφρὸν κτέ., Hor our light affliction, 
which is for the moment (more literally, the for-the-moment lightness of our 
affliction) works out for us far more exceedingly an eternal weight of glory. 
Note the contrast, — the for-the-moment lightness of our affliction, an eter- 
nal weight of glory; also the contrast in the individual words, —/for the 
“moment, eternal; lightness, weight ; affliction, glory. — καθ᾽ ὑπερβολήν, 
cf. ch. 1.8; Gal. 1.13; 1 Cor. 12.31: εἰς ὑπερβολήν, only here in N. Test. 
The union of the two the most emphatic expression possible. — μὴ σκο- 


CHAPTERS IV. 13— V. 3. 275 


πούντων ἡμών τὰ βλεπόμενα κτέ., while we do not look at, contemplate, 
the things which are seen (by the natural eye), dt at the things which are 
not (thus) seex; for the things which are seen (by the natural eye) ave 
temporary, for a season ; but the things which are not (thus) seen are eter- 
nal. ‘This clause contains the reason (introduced by γάρ) why we do not 
continue to look at the things seen by the natural eye. 


- CuHaAp. V. Vv. I-10. The topic in the last ch. continued: 
the relation of the outward condition and appearance to the aspi- 
rations of the truly Christian laborer. Vv. 11-21. His method 
of dealing, and his motive; his office that of an ambassador for 
Christ. 


V. 1. Οἴδαμεν yap ὅτι ἐὰν κτέ., Hor (confirmation of ch. 4. 17), we 
feel assured that tf our earthly house, the tent (in which we now live: 
σκήνους, gen. of appos.), shall have been demolished, thrown down, we have 
a building, a substantial edifice, of God, a house not made with hands, eternal, 
in the heavens. — ἐπίγειος, adj. of two endings, fr. ἐπί and γῆ, ufon the 
earth, in contrast w. ἐν τοῖς οὐρανοῖς. ---- σκῆνος, -ους, a fet, a frail struc- 
- ture, in contrast with οἰκοδομὴν éx θεοῦ. 


Vv. 2, 3. καὶ γὰρ (the copulative and causal ideas united; suggesting 
the importance of the thought to be presented) ἐν τούτῳ κτέ., For verily 
(R. V.), For also (Alf.), γε this (tent) we groan, longing to put on over our- 

_ selves (to be sheltered with) our habitation which is of heaven, if at least after 
having also put on (this heavenly habitation, thus being sheltered by it) 
we shall not be found naked (destitute of covering and shelter). This inter- 
pretation of the sentence preserves throughout the metaphor which begins 
in τοῦ σκήνους, and does not involve the theological difficulty which some 
have found, that Paul expected soon to enter the spiritual body, with 
which we shall be invested after the final coming of Christ and the gen- 
eral resurrection. I cannot think he was laboring under so great a mis- 
take. The metaphor which Paul here uses, is in keeping with the words 
of our Lord in John 14. 2, — iz my father’s house (ἐν τῇ οἰκίᾳ τοῦ πατρός 

gov, in contrast with the οἰκία ἐπίγειος, the σκῆνος) are many mansions 
(uoval, corresponding to the extended description, οἰκοδομὴν ἐκ θεοῦ, 
οἰκίαν. . . ἐν Tots οὐρανοῖς, Td οἰκητήριον ἡμῶν Td ἐξ οὐρανοῦ. The above 
interpretation is substantially that of Hodge among recent scholars; and 
of Anselm, Aquinas, and Rosenmiiller among the older scholars. No 
doubt, objections may be made to the above interpretation, and to every 
other that has ever been proposed. Perhaps the chief objections may be 
found in the use of ἐνδύσασθαι and γυμνοί, yet the change of meaning is 
not greater than often occurs in the use of metaphors; not greater than 
to speak of our bodies as “ents, or houses. Note also that ἐν-δύνω means 


276 NOTES ON SECOND CORINTHIANS. 


strictly and primarily Zo exter, to go into, to go under. The meaning, to put 
on (a garment), is therefore a secondary, though a ΕΠ common use, and 
is not entirely lost in this connection. 

Vv. 4,5. Kal yap οἱ ὄντες κτέ., Kor indeed (καὶ γάρ, cf. note verse 2), 
we who are in the tent (the present mortal body) do groan being burdened, 
bearing a heavy weight. — ἐφ᾽ & (= ἐπὶ τούτῳ ὅτι, propterea quod, cf. Rom. 
5.12), οὐ θέλομεν κτὲ., because, or in that, we do not (indeed) wish to put off 
(our present covering) from ourselves, (not that) but to put on (or to have 
put on by the divine hand) over ourselves (the heavenly covering). Note 
the mid. voice in its primary and secondary uses. —tva καταποθῇ (κατα- 
πίνω) KTé., 72 order that the mortal (the part subject to death) may be swal- 
lowed up of life. The animating hopes, the joyous anticipations, of the 
apostle are noteworthy. They have not been unknown, nor even rare, 
from that day till now. — 6 δὲ κατεργασάμενος (κατ-εργάζομαι) ἡμᾶς κτέ., 
Now he who wrought us, fashioned us (Th.), for this very thing (this trans- 
ition from the earthly tent to the heavenly mansion) zs God (the divine 
hand has done all this), who has given to us the earnest of the Spirit (gen. of 
appos.), — the Holy Spirit as the anticipation and proof of all this. 


Vv. 6-8. θαρροῦντες οὖν πάντοτε κτέ., Wherefore being of good courage 
always, and being conscious that, while at home, while dwelling, in the body, 
we are dwelling away from the Lord ( for we walk by faith, ae by sight) ; 
we are of good courage, 7 say, and are well pleased rather to dwell away from 
the body and to dwell, to be at home, with the Lord. — ϑιὰ πίστεως yap κτέ,, 
for (introduces the explanation and confirmation of the fact just men- 
tioned) we walk by faith (looking away to those realities which are invis- 
ible to mortal eyes), sot by sight (not, like the worldling, regarding solely 
the things which are seen around us). This sentence is parenthetical ; 
and the thought in verse 6 is resumed in verse 8, with a new construc- 
tion, introduced by δέ, which corresponds logically to the Eng. JZ say. 


Vv. 9, 10. διὸ καὶ φιλοτιμούμεθα κτέ., Wherefore also we strive ear- 
nestly (as much so as the ambitious man who is fond of honor), whether 
at home or absent from home (wherever we are), ¢o be well-pleasing to him. 
— διὸ καί, wherefore also, καί connects the thought in φιλοτιμούμεθα with 
that in θαρροῦμεν . . . εὐδοκοῦμεν. --- τοὺς yap πάντας ἡμᾶς κτέ., For (in- 
troduces the motive for the earnest striving) we must all be made manifest, 
made plain (with nothing by any possibility concealed, hidden from the 
eye of the judge) before the judgment-seat of Christ. —va κομίσηται 
(κομίζω) ἕκαστος κτέ., that each one (no one being overlooked) may 
receive (and bear away with himself) the things (done) through the body 
(i. e. whilc still on earth in the body) according to what he has done, 
whether (he has done that which is) good or (that which is) bad ; — may re- 
ceive the things done, i. 6. the wages of the things done ;— εἴτε ἀγαθὸν εἴτε 
φαῦλον, sc. ἔπραξεν. 


CHAPTER V. 4-15. — 277 


V. 11. Hiddéres οὖν τὸν φόβον κτέ., Knowing therefore (from the fact 
that we must appear before the judgment-seat of Christ) the fear of the 
Lord (the proper reverential fear) we persuade (conative, seek to persuade) 
men. Of what? Various answers have been given to this question. 
The connection suggests, — we seek in our lives and in every suitable 
way to persuade men of our true character, of our sincerity and integrity. 
So in substance the majority of expositors, ancient and modern. Chrys., 
Theod., Theoph., Bengel, Olsh., De Wette, Meyer, Alf., Kling, et al. — 
θεῷ δὲ πεφανερώμεθα  ὁμκέ to God we have been (already) made manifest, 
made plain (we have no need of seeking to persuade him. With the use 
of πείθομεν here, cf. Gal. 1. 10). — ἐλπίζω δὲ καὶ... πεφανερῶσθαι, and 7 
hope, I trust, that we have been made manifest in your consciences also 
(συνειδήσεσιν, fr. συνείδησις, consciousness ; or, as denoting the moral 
faculty, conscience). 

Vv. 12,13. οὐ πάλιν ἑαυτοὺς κτέ., We are not again commending (re- 
commending, Alf.) ourselves to you (cf. ch. 3. 1), du¢ (we say these things, 
sc. ταῦτα λέγομεν) giving you occasion for glorying on our behalf (or respect- 
ing us).— va ἔχητε xré., that ye may have (such ground of glorying) against 
those who glory in outward appearance and not in heart. — εἴτε yap ἐξέ- 
στημεν κτέ., For whether we became insane, were beside ourselves, (as our 
enemies affirm,) 27 was for God, “in God’s work, and to His glory,” Alf. ; 
“ein im Dienste Gottes stehender Wahnsinn ” (a madness standing in 


‘the service of God), Meyer. — εἴτε σωφρονοῦμεν (σωφρονέω), ὑμῖν, or 


whether we are of sound mind, it is for you (to serve you and establish you 
in the faith). Thus in either case you have a ground of glorying in us. 
Vv. 14,15. ἡ yap ἀγάπη κτέ., Hor the love of Christ constrains (urges, 
impels, Th.) us. This is given as a reason for what he has just affirmed. 
— “The love of Christ” is commonly understood here as meaning, Christ’s 
Jove. So usually the gen. of a person after ἀγάπη is subjective; yet the 
objective sense, love for Christ, is not by any means excluded. Cf. Rom. 


.8. 35, note. — κρίναντας τοῦτο κτέ:, having decided, judged, this (after, i. 6. 


i 


dating from, our conversion, cf. Gal. 1.16; “having learned to regard 
this as a settled truth,” Alf.), that one died for all, in behalf of all; ac- 
cordingly they all (ot πάντες, made definite as referring back to those just 
mentioned in πάντων) died. “If one died the death of (belonging to, due 
from) all, then a// died (in and with him).” Alf. ‘One was in the place 
of all, therefore all must be looked upon as dead; one has made expiation 
for the offence of all, therefore all are to be looked upon as having suf- 
fered punishment.” Kling. — καὶ ὑπὲρ πάντων ἀπέθανεν ἵνα κτέ., and he 
died for all in order that those who live might no longer live to themselves 
but to him who died for them and has been raised (from the dead). We 
leave it to theologians to discuss the doctrines involved in this sentence. 


‘The one great, precious, fact, that he died to atone for our sins, if we be- 


278 NOTES ON SECOND CORINTHIANS. 


lieve; and that henceforth we are to live, not to and for ourselves, but 
devoted to him who died for us, this precious fact is made plain beyond 
controversy. 


Vv. 16-18. ὥστε ἡμεῖς ἀπὸ τοῦ viv κτὲ., Wherefore we henceforth, from 
the present time, are acquainted with no man according to the flesh (in merely 
worldly relations, according to worldly estimates ; in opposition to κατὰ 
πνεῦμα, according to the spirit. Cf. Gal. 3. 28). — εἰ καὶ ἐγνώκαμεν κτέ., of 
we have even known Christ according to the flesh (i.e. as a Jew, from Naza- 
reth; in the way in which the unconverted world regards him, as we re- 
garded him before our conversion) ; yet zow we no longer know him (in 
this manner). — wore εἴ τις ἐν Χριστῷ κτέ., Wherefore, if any one is in 
Christ (as the element in which he lives and moves), he zs a new creature, 
or creation. Ci: Gal. Ὁ; 153 ΡΠ’ 2, τὸ; Col. 3. 9,10; Rom, ὁ: ΟἹ πον 
verses 14, 15. — Ta ἀρχαῖα κτέ., the old things have passed by ; behold, they 
have become new (new in character). — τὰ δὲ πάντα xré., And all things 
(in this new creation) ave from God (the creator, the source, ἐκ) who 
reconciled us unto.himself (καταλλάξαντος, κατ-αλλάσσω, to change completely, 
to transform), who changed us completely and adapted us to himself through 
Christ (the expiatory sacrifice, verse 21), azd gave to us the ministry of 
reconciliation. In this great work by which men are reconciled to God 
through Christ, he has given us the position of servants. See Lex. 
διάκονος, διακονία. Cf.) διακονία τῆς δικαιοσύνης, ch. 3. 9. 


V. 19. Α confirmation of the preceding ἐκ τοῦ θεοῦ . . καταλλαγῆς. 
— ὡς ὅτι κτέ., as (it was a fact) that, because, God was in Christ reconcil- 
ing a world (or the world) to himself (changing its character and adapting 
it to himself). Note jv... ἀλλάσσων, was reconciling, a continued, pro- 
gressive, but not completed act; ἐν Χριστῷ, iz Christ, as the sphere in 
which this.reconciliation was progressing. — μὴ λογιζόμενος αὐτοῖς κτέ., 
not reckoning to them their trespasses (not taking these into account against 
them), and having committed to us (having placed in us) the word of recon- 
ciliation. θέμενος, aor. a completed act. 


Vv. 20, 21. ὑπὲρ Χριστοῦ οὖν κτέ:, [x behalf of Christ, therefore, we are 
ambassadors, as if God were beseeching, exhorting, through us ; we entreat in 
behalf of Christ, be ye reconciled to God (καταλλάγητε, 2 aor. pass. impv. of 
καταλλάσσω). This and the following verse may be viewed not simply as 
an exhortation and doctrinal statement to the Corinthians; but as em- 
bodying the substance of the apostles’ preaching on all occasions. — τὸν 
μὴ γνόντα (aor. particip. fr. γινώσκω) ἁμαρτίαν, Him who did not know 
sin (in his own experience, in his own nature), Ze (i. 6. God) made (to be) 
sin ; the abstract word, as in the next clause δικαιοσύνη, righteousness ; 
SIN, just that, and that alone; more emphatic than if he had said, made 
him @ sacrifice for sin ; or made him a sinner. Cf. κατάρα, Gal. 3. 13. — 


CHAPTERS V. 16—VI. 7. 279 


ὑπὲρ ἡμῶν, for us, in our behalf, explained in the next clause. —tva (the 
end in view) ἡμεῖς γενώμεθα xré., 2 order that we might become the right- 
cousness of God in him. Cf. Rom. 1.17; 271 him, i.e. in Christ. The im- 
portant doctrinal statement in this verse cannot be made plainer by any 
paraphrase, or explanation. It would be well for us all to contemplate it 
just as it stands. ; 


_ ΟΒΑΡ. VI. Vv. I-10. Further description of his work as am- 
bassador for Christ. Vv. 11. ch. 7. 1. Most earnest exhortations 
to keep aloof from unbelief and impurity. 


Vv. 1,2. Συνεργοῦντες δὲ καὶ παρακαλοῦμεν κτέ., And working together 
with him, we exhort also (as well as entreat, δεόμεθα ὑπὲρ Χριστοῦ, ch. 5. 20) 
that ye receive not the grace of God in vain. — Σίυν-, with him, is variously 
understood ; as referring to God (Alf., Kling, et al. Cf. 1 Cor. 3. Oy OF 
as referring to Christ (Meyer. Cf. ὑπὲρ Χριστοῦ, ἐν αὐτῷ, above). Either 
idea is warranted by N. Test. teaching. Other interpretations seem less 
probable. — εἰς κενόν, znto that which is empty, void ; hence, zz vain, 
κενῶς. — λέγει γὰρ᾽ sc. 6 θεός, introduces a quotation from Is. 40. 8, 
in the words of the LXX.— καιρῷ Sexro.. . ἐβοήθησά σοι’ (for he 


SAYS, ᾿ ᾿ 
fore At a time accepted (or acceptable) I listened to thee, 


And in a day of salvation I brought help to thee : 


Thus far the quotation. The words following are the apostle’s appli- 
cation of them. — ἰδοὺ viv κτὲ., behold now is the well-accepted (εὐπρόσδε- 
tos) time ; behold now is the day of salvation). Thus far the parenthesis, 
intended to present an urgent motive to follow the exhortation in 
verse I. 


Vv. 3-5. μηδεμίαν ἐν μηδενὶ διδόντες προσκοπήν, giving (διδόντες, nom. 
agrees w. the subj. of παρακαλοῦμεν) 20 occasion of stumbling in anything. In 
this and what follows, the apostle seeks to show how by his own example 
he would enforce the exhortation (παρακαλοῦμεν κτέ.). — ἵνα μὴ μωμηθῇ 
(μωμάομαι, fr. μῶμος, a blemish, blot) ἡ διακονία, that our service may not 
be blamed, reproached. — ἀλλ᾽ ἐν παντὶ συνιστάντες Kré., but in everything 
as servants of God, commending ourselves (not as unfaithful, tricky, false ; 
like the servants of men), 7 mach endurance (steadfastness, ὑπο-μένω, to 
remain under, to endure), in afflictions, in necessities (circumstances of neces- 
sity), in straits (narrow places), in stripes (blows, wounds, fr. πλήσσω, to 
slrike, smite), in imprisonments (or prisons), in tumults (civil disturbances, 
seditions), in toils (hard labors), in watchings (sleepless nights), in fastings. 
A most remarkable array of circumstances, all belonging to one general 
class. Another and different classification follows. 


Vv. 6-7. ἐν ἁγνότητι Kré., 22 pureness (or purity, in the moral and 


280 NOTES ON SECOND CORINTHIANS. 


physical sense. Only here in N. Test. and in some texts in ch. 11.3. Cf. 
wyvés, ch. 7. 11; ch. 11. 2), 2 knowledge (particularly the highest and most 
important knowledge, that of the gospel. Cf. 1 Cor. 2. 6 ff.), 2 patience 
( forbearance, “ the self-restraint which does not hastily retaliate a wrong.” 
Th. Cf. ὑπομονή, verse 4), 22 kindness, in the Holy Spirit (the sphere in 
which he lived znd worked; ‘‘the Power by Whom all these motives are 
wrought.” Alf.), 2 love unfeigned (without any hypocrisy), zz the word 
of truth (cf. Col. 1. 5: ἐν λόγῳ, article omitted here, made definite by the 
limiting gen. Win. § 19. 2. b.), 22 the power of God (manifested in ail our 
work. Cf. ch. 4. 7), through the armor of righteousness on the right hand 
and on the left. Both ideas of διά w. the gen. are suitable here ; through, 
by means of ; and, attended with, accompanied with. — τῶν ὅπλων, the 
weapons of the heavy-armed soldiers, of the hoplites ; — the armor of right- 
cousness, that which belongs to and is furnished by the righteousness which 
is of faith (Alf., Meyer). — δεξιῶν... ἀριστερῶν, adjectives qualifying 
ὅπλων. 

Vv. 8-10. διὰ δόξης καὶ ἀτιμίας κτέ., through (or attended with) glory 
and dishonor, through (attended with) evil report and good report, as decetv- 
ers and yet true (καί, see Lex. Th. καί, 2. e.), as unknown (obscure per- 
sons) and yet well known (distinctly known), as dying (cf. ch. 4. 7), and be- 
hold we live, as chastened and not put to death, as sorrowful ... as poor 
(ucedy) . . . as having nothing. So we appear to the world ; such is the 
opinion which men have of us; and yet, the fact in regard to us is, that 
we are — always rejoicing .. . making many persons rich (wealthy) .. - 
and possessing securely all things.. Note ἔχοντες . . . κατ-έχοντες (possess- 
ing securely an inheritance never to be taken away; in contrast with the 
possessions of the rich worldling). — πάντα, αἰ things, “the boundless 
riches of the heavenly inheritance.” Alf. With such a climax, this 
remarkable description may well close. 


Vv. 11-13. Td στόμα ἡμῶν ἀνέῳγεν (2d pf. intrans. w. pres. meaning, fr. 
ἀν-οίγω, Att. ἀν-οἰγνυμι) κτέ., Our mouth is open to you, O Corinthians, our 
heart is enlarged (made broad: πλατύνω, adj. πλατύς, broad. Cf. Matt. 7. 
13), —an expression of warm affection ; his heart was large, broad, enough 
to take them all in. How important this trait to the successful pastor ! — 
οὐ στενοχωρεῖσθε (στενοχωρέω, fr. στενός, narrow, Opp. to πλατύς, and 
χῶρος, a space) ἐν ἡμῖν, ye are not straitened in us (in us ye are not forced 
into a narrow space), but ye are straitened in your own affections (these are 
narrow and need to be broadened). Any lack of reciprocity, of mutual 
esteem, is not due to me, to my lack of appreciation of you; but on the 
contrary is due to the fact that you do not fully understand me, my char- 
acter, my motives, my unselfishness, my love for you. — τὴν δὲ αὐτὴν ἀντι- 
μισθίαν (cf. Win. § 59; Ρ. 530) κτὲ., Vow us a recompense in the same kind, 
7 speak as to children (an affectionate term. The recompense of paternal 


CHAPTERS Vi. 8 ὐΠὁρ}ρἐεΠε. 281 


love is a duty of children. Cf.1 Tim. 5. 4), ὅδ ye also enlarged (broadened, 
in your affections, as a recompense in the same kind). 


Vv. 14.— ch. 7.1. Some most important practical instructions respect- 
ing intercourse with the heathen world; specially important to the 
Corinthian church. 

Vv. 14-16. Μὴ γίνεσθε ἑτεροζυγοῦντες (ἑτεροζυγέω, ἕτερος other and 
different, ζυγόν a yoke) ἀπίστοις" Become not unequally yoked with unbe- 
lievers. The figure is borrowed from the yoking together of two animals 
different in species, e. g. the ox and the ass.— τίς γὰρ μετοχὴ κτέ., for 
(introducing a series of illustrations, showing in a most striking light the 
incompatibility of such a connection) what participation is there on the part 
of righteousness and iniquity? or what communion ts there on the part of 
light with darkness ? (what have light and darkness in common ?) αι] what 
is the concord (the sounding together, the agreement) of Christ with Beliar 
(a name of Satan) ἢ or what portion has a believer (lit. ἐς there to a believer) 
with an unbeliever ? and what agreement (lit. what depositing together) has 
God’s temple (lit. zs there to God’s temple) with idols? ΑἹ] of these are most 
striking questions and would be readily understood in their application. 
— ἡμεῖς yap (explanatory) ναὸς θεοῦ κτέ., Hor we are a temple of the living 
God (in contrast with the /i/e/ess idols in heathen temples) ; eves as God 
said. — ὅτι (introduces the citation, which is partly from Lev. 26. 11 ff. ; 
and partly from Ezek. 37. 26, 27). — ἐνοικήσω ἐν αὐτοῖς xré., 7] well dwell 
in them and walk (in them) and I will be their God and they shall be my 
people. Cf1 Cor. 3. 16. 

Verse 14 has often been understood solely of the marriage relation. 
This is limiting unwarrantably an exhortation intended to apply to all 
the relations of this life. 


Vv. 17,18. Διὸ ἐξέλθατε (Att. ἐξέλθετε) ἐκ μέσου αὐτών κτέὲ., Wherefore, 
come out from the midst of them, and be ye separated (ἀφορίσθητε, ἀφορί(ω), 
saith the Lord, and touch not an unclean, impure, thing. Note the tenses 
of the imperatives : ἐξέλθατε, ἀφορίσθητε, aor. denoting a finished act: μὴ 
ἅπτεσθε, pres. do not continue to touch, as you have done in the past. — 
᾿ κἀγὼ εἰσδέξομαι ὑμᾶς κτέ., and L will receive you and will be to you a 
Father (eis πατέρα, entering into the relation of Father) and ye shall be to 
me sons and daughters (eis, entering into that relation), sath the Lord Al- 
mighty. Cited freely, according to the LXX, from several passages. Isa. 
52. 11; Ezek. 20. 34; 2 Sam.7.14. This entire passage is an instructive 
illustration of the manner in which the N. Test. writers often quote from 
memory the ideas which are actually contained in the Old Testament. — 
κύριος παντοκράτωρ, only here in Paul’s epistles. Frequent in Rev. 


Ch. VII. 1. Tatras οὖν ἔχοντες xré., Wherefore (a conclusion from the 
above) having (since we have) these promises, beloved, let us cleanse our- 


282 NOTES ON SECOND CORINTHIANS. 


selves (καθαρίσωμεν, καθαρίζω) from every pollution (defilement) of flesh 
and spirit, perfecting (bringing to a completion) holiness (moral purity, Th.) 
ix the fear of God (the sphere in which alone all this is possible). 

This verse is closely connected logically with what precedes ; hence the 
division of Alf., Tisch., et al. 


Cuap. VII. (Vv. 2-16). The effect of Paul’s former letter 
as he learned from Titus. 


V. 1. See end of the preceding chapter. 

Vv. 2-4. A hearty expression of confidence and love. — Xwphcare 
ἡμᾶς, Wake room for us (in your hearts). — οὐδένα ἠδικήσαμεν (ἀδικέω), 
κτέ., we wronged (did an injustice to) no man. This and the following 
clauses in reply, no doubt, to what his adversaries had said. — οὐδένα 
ἐφθείραμεν κτέ., we corrupted (ruined financially, brought to want, Th.) no 
man, we overreached (took advantage of, Th. πλεονεκτέω) 710 man. — πρὸς 
κατάκρισιν οὐ λέγω" Kré., Hor condemnation (to condemn you) I do not 
speak; for I have said before (ch. 6. 11 ff.) that ye are in our hearts to die 
together and to live together (in death or in life ye are in our hearts; no 
change in my condition can change my affection for you). — πολλή por 
παρρησία κτέ., Great is my boldness of speech (lit. there 1s to me much 
boldness of speech) towards you, great is my glorying (to others) respecting 
you (cf. ὑπὲρ ὑμῶν, ch. 5. 12). — πεπλήρωμαι (tAnpdw) κτέ., Lam filled 
with comfort and encouragement (both ideas in the one Greek word), 
7 overflow with joy in all our affiction. (Connect ἐπὶ πάσῃ κτέ., 171 all our 
affliction, with both clauses preceding.) 

Vv. 5-7. And (we have affliction) for when we had come into Mace- 
donia (cf. 2. 12, 13) our flesh (the purely human, in distinction from 
τὸ πνεῦμα) had no rest (if we adopt the reading ἔσχηκεν, it would seem 
that the pf. here is used, as often the Latin pf., in the sense of the aor.), 
but in everything we were afflicted (were hard pressed): without (were) 

ightings ; within, fears. But he who comforts-and-encourages the lowly 
(those who are bowed down), comforted-and-encouraged us, even our God, 
in the coming of Titus. It is often difficult to determine whether the idea 
of comfort or of encouragement is more prominent in mapaxaAéw and 
παράκλησις, as both ideas belong alike to the words. It isto be regretted 
that we have no single words in English exactly corresponding to them. 
— οὐ μόνον δὲ κτέ., and not only in his coming (and by his presence), but 
also in the encouragement in which he was encouraged respecting you 
(ἐφ᾽ ὑμῖν, resting upon you as the ground of encouragement). — ἡ, Sc. ἐν, - 
expressed before παρακλήσει, understood before the relative. Winer, 
§ 50, p. 422. — ἀναγγέλλων ἡμῖν κτέ., announcing to us your longing — 
(for me, to see me again), your mourning (that you had so grieved me), 
your zeal for me (in my behalf ), so that I rejoiced (χαρῆναι, χαίρω) the more 


CHAPTER VII. 1-13. 283 


(on the receipt of such good tidings; more than at first on the arrival of 
Titus). 

Vv. 8,9. ὅτι (introduces the explanation of μᾶλλον χαρῆναι) εἰ καὶ 
ἐλύπησα κτέ., Because though (εἰ καί) 7 made you sorrowful (grieved you) 
in (by means of) the letter, I do not regret (having written it), though 7 did 
regret it (before the arrival of Titus), for 7 see (by the account from him) 
that the former letter, though but for a season, made you sorrowful (and 
the reason why Paul did not regret their being made sorrowful is fully 
explained in what follows), ow I rejoice, not because you were made 
sorrowful (not simply that alone), dat decause ye were made sorrowful 
(and thereby led) “γέ repentance. — ἔλυπήθητε yap κατὰ θεόν, Kré., for 
ye were made sorrowful after a godly sort (lit. according to God, as God re- 
quires, 1. Ε. with repentance). — ἵνα (the divine purpose in all this) . . . 
ζημιωθῆτε ((ημιόω) ἐξ ἡμῶν, chat ye might suffer loss (sustain damage) 
from us (originating with and proceeding from us) zz nothing. 


Vv. 10,11. ἡ yap κατὰ θεὸν λύπη κτέ., For (confirmation and ex- 
planation of the preceding thought) the sorrow which is according to the 
divine will works repentance (leading) into salvation, not repented of (which 
cannot be regretted ; ‘by litotes, salvation affording supreme joy,” Th.). 
— ἀ-μεταμέλητον, adj. of two endings, may qualify μετάνοιαν or σωτηρίαν. 
The position favors the latter, and the thought is more striking. So the 
most. — ἡ δὲ τοῦ κόσμου λύπη κτέ., but the sorrow of the world (such as 
unconverted men have) works death ; — death, in opposition to the idea 
salvation ; “ eternal death, the Messianic ἀπώλεια, Meyer. — ἰδοὺ yap 
αὐτὸ τοῦτο τὸ... λυπηθῆναι κτέ., For behold, consider, this very thing, 
— the fact that ye were made sorrowful according to the divine will, — how 
much earnestness it wrought in you, yea defence (of yourselves to me 
through Titus), yea indignation (in view of the scandal in the church), 
yea fear (ne cum virga venirem, Beng., lest I should come with a rod), 
yea longing (as in verse 7, to see me), yea zeal (to punish the offender), 
yea avenging (the actual infliction of some kind of punishment). For this 
use of ἀλλά see Lex. Th. ἀλλά, 11. 2, not only earnestness but verbal de- 
fence of yourselves, not only verbal defence but indignation, not only indig- 
nation but fear, etc. — ἐν παντὶ συνεστήσατε (συνίστημι) κτὲ., Zn every- 
thing ye commended yourselves as pure (approved yourselves to be pure) 
in regard to the thing (which had been) dome (the scandal in the church). 
Beng. remarks, “indefinite loquitur de re odiosa,” he speaks indefinitely 
of the odious thing. Cf. ch. 2. 5 ff. | 

Vv. 12,13. ἄρα εἰ καὶ ἔγραψα ὑμῖν, κτέ., Accordingly, though I wrote 
to you (making you thereby sorrowful, verse 8), (it was) ot on account of 
him who had done the wrong, nor on account of the one who had been 
wronged (the father of the incestuous person, 1 Cor. 5.1), but on this 
account that your earnest regard for us (iuav ... ἡμῶν, emphat. YOUR 


284 NOTES ON SECOND CORINTHIANS. 


earnest regard for US) might be made manifest to yourselves in the sight of 
God (ἐνώπιον τοῦ θεοῦ, “a religious expression of uprightness and sin- 
cerity, 4. 2,” Meyer). τοῦ w. the infin., denoting purpose, here governed 
by ἕνεκα. Win. ὃ 44, 4. — διὰ τοῦτο παρακεκλήμεθα (παρακαλέω), On 
this account (because this purpose has been accomplished) we have been 
contforted (and encouraged). And in our comfort (or upon, added to, our 
comfort), we rejoiced much more exceedingly (lit. more exceedingly the more, 
cf. verse 7) for the joy of Titus (Lex. Th. ἐπί w. the dat. 2a.), because 
(introducing the reason why the apostle rejoiced more exceedingly, cf. 
verse 7, so Alf.; or explaining the joy of Titus, so Meyer, Kling, — the 
latter view seems preferable) Ais spirit has been refreshed by you all (amd, 
rom, proceeding frum ; causal] origin, see Lex. Th.). 


Vv. 14-16. ὅτι εἴ τι αὐτῷ. .. κατῃσχύνθην (καταισχύνω), because 
(an additional reason why Paul rejoiced) ¢f in anything I have gloried to 
him respecting you, I was not made ashamed, but as we spake all things in 
truth to you, so our glorying also in the presence of Titus became (was proved 
to be) truth. — καὶ τὰ σπλάγχνα αὐτοῦ Kré., and his heart is more abun- 
dantly (turned) towards you (his thoughts and affections being directed 
into the midst of you, εἰς ὑμᾶς) while he remembers the obedience of you all, 
how with fear and trembling ye received him. TI rejoice that in everything I 
am courageous, have strong confidence, in you. Lex. Th. θαρρέω. Thus far 
the subject of the epistle has been of a personal character, — the rela- 
tions of the apostle to the Corinthians; and he closes the discussion 
with a frank, full, and unqualified expression of courage in regard to 
them. We have, then, a passage in the religious experience of the apostle 
Paul under great difficulties, dangers, and anxieties. May it not be in- 
structive and suggestive to the Christian in whatever station in life at all 
times? 


CHAPTERS VIII. and IX. contain the second general subject of 
the epistle,—the collection for the poor in Jerusalem. The pre- 
ceding discussion, and in particular the last verse of Ch. VII., is 
admirably adapted to prepare the minds of the Corinthians for this 
topic. 

CHAP. VIII. Vv. 1-6. The liberality of the Macedonians. 
Titus asked to complete the collection in Corinth. Vv. 7-15. 
Exhortations to the Corinthians to complete the work. Vv. 16-24. 
‘Respecting Titus and the two other brethren who were commis-- 
sioned to engage with him in this collection. 


Vv.1, 2. Τνωρίζομεν δὲ (metabatic, Lex. Th. δέ, 5) ὑμῖν, κτέ., And 
we make known to you, brethren, the grace of God which has been given in 
the churches of Macedonia. Their liberality a sign and proof of the divine 


CHAPTERS VII. 14—VIII. Ὁ. 285 


grace imparted to them. — ὅτι (connect w. γνωρίζομεν) ἐν πολλῇ δοκιμῇ 
θλίψεως κτέ., that in much proof, much trial, of affliction (i.e. being tested, 
tried, and proved by much affliction), the abundance of their joy and their 
deep poverty (more lit. their poverty reaching downward a depth, Win. § 47, 
k. kata) abounded unto (leading into), the riches, the wealth, of their liberal- 
ity (their open-hearted generosity). Macedonia had been devastated by 
civil wars about this time; and hence the population were suffering 
from unusual limitation of the means of subsistence (ἡ κατὰ βάθους 
πτωχεία). 


Vv. 3-5. ὅτι κατὰ δύναμιν κτέ., For according to their power, I bear 
witness, and beyond their power (cf. ὑπὲρ δύναμιν, ch. 1. 8, “ more richly 
than corresponded to their means,” Meyer), of their own accord (they gave, 
Sc. ἔδωκαν, expressed in verse 5), with much exhortation, or encouragement, 
entreating us in regard to the grace and the fellowship of the service to the 
saints (i.e. they entreated that they might have a share in this service, — 
the sending aid to the poor in Jerusalem). — τὴν χάριν, closely con- 
nected with τὴν κοινωνίαν, referring to the same thing. — καὶ od καθὼς 
ἠλπίσαμεν (ἐλπίζω) κτὲ., and (they did this) not (simply) as we had 
hoped, but they gave themselves first to the Lord and to us through the will 
of God ; i.e. their great liberality was preceded by a spirit of consecration 
and self-sacrifice which we had not looked for. 


Vv. 6,7. εἰς TO παρακαλέσαι ἡμᾶς κτὲ., So that we exhorted Titus 
(eis τό w. the infin. expressing either purpose or result; Win. § 44, 6. 
The statement of Meyer, that this const. never expresses result, is op- 
posed to the opinion of scholars generally). — ἵνα κτέ., (the purpose and 
the substance of the exhortation) that, as he had begun before (προενήρξατο, 
Tpo-ev-apxoua), so he might finish also, (having gone) among you, this grace 
also (this act of grace as well as other services). — εἰς ὑμᾶς implies the 
previous arrival, “so that ἐλθών may for clearness be supplied,” Meyer. 
So Alf., Winer, et al. — ἀλλ᾽ ὥσπερ ἐν παντὶ περισσεύετε, κτέ., But as 
in everything ye abound (everything of the description which follows), 
in faith and eloquence (the faculty of reasoning and speaking ; ‘at. ratio et 
oratio) and knowledge and all earnestness and love for us (lit. the love from 
you in us, located in, abiding in, us, as the object loved), see that ye abound 
in this grace also (the same as τὴν χάριν, verses 4, 6). — ἵνα, see that, 
Win. ὃ 43. 5, a. 850 in classic Greek; cf. ὅπως w. fut. indic. In 1 Cor. 
16. το, βλέπετε is expressed before ἵνα. In regard to this whole sen- 
tence Grotius says, non ignoravit Paulus artem rhetorum, movere 
laudando. 


Vv. 8,9. οὐ kar’ ἐπιταγὴν λέγω, Mot by way of command (cf. 1 Cor. 
7.6) do 7 speak, but through the earnestness of others (using that as a test 
or a standard) proving the sincerity (the genuineness) also of your love. 


.286 NOTES ON SECOND CORINTHIANS. 


(In this manner and for this purpose do I speak). — γινώσκετε γὰρ κτέ.,, 
For (referring to the power of example, and introducing the great ex- 
ample) ye know the grace of our Lord Fesus Christ, that when he was 
(or though he was) rich, on your account he became poor, that you by his 
poverty might become rich. Cf. Phil. 2. 6, 7. 


Vv. 10, 11. Kal γνώμην ἐν τούτῳ δίδωμι: Azd (connect closely in 
thought with ver. 8). JZ give a decided opinion (in distinction from émra- 
viv, a command) in this matter ; for this (the giving my opinion) zs exfe- 
dient for you, who began a year ago before others not only to do (to act) but 
also to will (the mind to act). Thus, if I should issue a command, I 
should do an injustice to you by not taking into proper consideration your 
own voluntary act of a year ago; but the expression of my opinion as ta, 
what is best to be done at the present time, this is expedient, and profit- 
able for you; this does you no injustice. — ἀπὸ πέρυσι, adv. See Lex. 
Th. πέρυσι. Only here and in ch. 9. 2, in N. T. — νυνὶ δὲ... ἐπιτελέ- 
ware (aor. impv.), But now complete (as a finished act) the doing also 
(‘ow show not only the completion of a ready will in the act begun, but 
complete ¢he act also.” ΑἸΕ.). -- ὅπως καθάπερ Kré., 72 order that as (there 
was on your part) the readiness to will (lit. of the willing), so (there may be) 
the completion also out of your ability (nach Vermdgen, Meyer, according to 
your means). 

V. 12. εἰ γὰρ xré., Kor (explanatory of ἐκ τοῦ ἔχειν) 27, the ready mind 
zs there (lies before, 15 present), et ts acceptable (εὐπρόσδεκτος, adj. of two end- 
ings, agrees w. 7 προθυμία) according to what it may possess, not according 
to what it does not possess. With this rendering, 7 προθυμία is personified ; 
—the ready mind put for the man himself. So the most. Yet some pre- 
fer the const.,— ὦ man ts accepted (or acceptable) according to what he may 
possess, not according to what he doves not possess, — understanding τὶς w. 
ἔχῃ and ἔχει, and making εὐπρόσδεκτος agree with it. The thought re- 
mains the same, but is somewhat clearer with the last const., which is 
equally grammatical. With the leading idea of the sentence cf. Mark 12. 
42 ff., the story of the poor widow. 

Vv. 13-15. οὐ γὰρ xré., For (confirmation and further explanation) z¢ 
zs not (the principle of duty zs xot) that there may be (sc. 5) rest, relief, 
to others, (and) hard pressure, distress, to you; but that there may be (an 
arrangement resulting from, on the principle of ) equality. After ov, many 
supply λέγω, Hor 7 do not say this that etc. The thought remains the 
same. — év τῷ νῦν καιρῷ κτὲ,, 22 the present time (the present crisis) your 
abundance entering into their deficiency (so as to supply their 5. δ. im 
order that etc. With another punctuation, erasing the colon after ἰσότη- 
τος, the sentence would read, — but that by the rule of equality at the present 
time your abundance may enter into their deficiency, i. e. So as to become a 
supply for their deficiency (sc. γένηται. For the const. γίνεσθαι εἰς, cf. Gal. 


CHAPTER VIII. 10-19. 287 


3.14). Scholars seem to be about equally divided in respect to the punc- 
tuation. The thought is not materially affected. — ἵνα καὶ τὸ ἐκείνων 
περίσσευμα Kré., that their abundance also may enter into your deficiency 
(as a supply for it; when the financial situation is reversed), that there 
may be equality (equitable dealing), as 22 ἐς written (a free citation fr. the 
LXX. Exod. 16. 18). --- ὁ τὸ πολὺ οὐκ ἐπλεόνασεν (πλεονάζω), . . . ἠλατ- 
τόνησεν (ἐλαττονέω, fr. ἐλάττων, compar. of μικρός), He (that gathered) 
much (the abundant measure) did not have a superabundance (did not ex- 
ceed the measure prescribed), azd he (that gathered) little (the little, the 
small measure) did not have less (did not fall short of the measure pre- 
scribed). The leading thought is ¢he equality when the manna had been 
gathered; and hence the application to the case in hand. With 6 se. 
συλλέξας, suggested by συνέλεξαν in the preceding verse in Exod.; sup- 
posed by the apostle to be familiar to the readers of the epistle. 

Vv. 16,17. Χάρις δὲ τῷ θεῷ (sc. εἴη) κτέ., But thanks be to God, who 
puts (lit. who gives) the same earnestness for you in the heart of Titus (the 
same as in my heart). — Note σπουδή in ch. 7. vv. 11, 12; ch. 8. vv. 7, 8, 
16; used elsewhere by Paul only in Rom. 12. vv. 8, 11.— ὅτι... ἐδέξατο 
KTé., because he received our exhortation (to go to you. Cf. ver. 6. He 
listened to it, though he did not need it), but being very earnest (σπου- 
δαιότερος, cf. σπουδή, comparat. intensive), of hzs own accord (from his own 
free choice, independently of the exhortation) he went forth to you. 
Though Titus and the two brethren with him were to be the bearers of 
the letter, yet the aor. is used in anticipation of the time when it should 
be received and read in the church. This use of the past tense, both in 
Greek and Latin is frequent ; Win. § 40, p. 278. 


Vv. 18, 19. συνεπέμψαμεν κτξ., And we have sent together with him the 
brother, whose praise in the gospel extends through all the churches. — ovv-, 
in company with, μετ᾽ αὐτοῦ, participating with him (with Titus). — ἐν τῷ 
εὐαγγελίῳ, 72 tie gospel, i.e. as a Christian worker. — Verse 19 is viewed 
as parenthetical and explanatory. — οὐ μόνον δὲ ἀλλὰ Kal χειροτονηθεὶς 
κτέ., and not only so (i. e. praised through all the churches), ὄρ also having 
been appointed by the churches (by a formal vote. See Lex. χειρο-τονέω) 
a fellow traveller of ours (to Jerusalem) with this charity (this gift from the 
Macedonian churches). Note xe:porovnels, not acc. agreeing w. ἀδελῴόν, 
but nom. giving it more prominence, as if an independent statement. Cf. 
Eph. 3. 18; Col. 3. 16, notes. — If, st. σὺν τῇ χάριτι ταύτῃ, we read ἐν τῇ 
χάριτι ταὔτῃ, we should translate, zz (the matter of) chs charity, or this 
grace. — τῇ διακονουμένῃ ὑφ᾽ ἡμῶν, which is ministered by us, i.e. the 
oversight and business management of the whole matter is entrusted to 
us. — πρὸς τὴν αὐτοῦ τοῦ κυρίου δόξαν Kré., Zo the glory of the Lord him- 
se/f (i. 6. contributing to the glory etc.), and our readiness of mind (i. 6. 
to show, and perhaps to further, to increase, our readiness of mind). Alf., 


288 NOTES ON SECOND CORINTHIANS. 


Meyer, Kling, et al. connect this last clause, — πρὸς τὴν κτὲ., with xerpo- 
τονηθείς, but the arrangement is against this const. and the sense does not 
require it. Most expositors have connected it with the words preceding. 


Vv. 20, 21. στελλόμενοι (agrees w. the subj. of συνεπέμψαμεν, verse 18) 
τοῦτο Kré., arranging, providing for, this, that no one (lit. Zest any one) 
blame us in the matter of this bounty (this great liberality, Th.), which ἐς 
ministered (superintended) by us. The appointment of this well-known 
and trusty brother to accompany Titus in this important financial busi- 
ness is a striking proof of the wisdom and carefulness of Paul. — mpovoot- 
μεν γὰρ καλὰ κτέ., for we take thought for (are in the habit of doing this, 
pres. tense) zhzngs which are honorable not only in the sight of the Lord, 
but also in the sight of men. Gf, Prov, 3. ‘a; Rom, 12:17, 16. See 
misuse of the latter consideration is guarded against by ἐνώπιον κυρίου." 
Meyer. 

Vv. 22-23. συνεπέμψαμεν δὲ αὐτοῖς κτέ., And we have sent with them 
(with Titus and the brother above mentioned, verse 18) our brother, whom 
we have (tested and) proved in many things often to be earnest, but now much 
more earnest (than ever before) dy reason of much confidence (which he has) 
in you. Who this brother and the one-above mentioned without name 
were is wholly unknown. Conjectures on this point are numerous, 
but they are without any historic value. — εἴτε ὑπὲρ Τίτου κτέ. (Meyer, 
Alf., Kling, suggest the ellipsis λέγω or γράφω), Whether (I speak) con- 
cerning Titus, he is etc. The R. V. supplies the ellipsis thus, — Whether 
(any inquire) about Titus, he is a partner of mine, and towards you (in 
relation to you) a fellow worker (with me). — εἴτε ἀδελφοὶ ἡμῶν, κτέ. 
Here the const. is changed. We may render, — And 27 our brethren (the 
two above mentioned) are in question, if inquiry is made about them, hey 
are messengers of the churches (note this use of the word ἀπόστολοι), the 
glory of Christ: persons who by their Christian example and activity 
contribute to the glory of Christ. ‘‘Men whose work tends to Christ’s 
glory.” Alf. 

V. 24. τὴν οὖν ἔνδειξιν κτὲ., Show therefore to them before the churches 
the proof of your love (your Christian love) and of our glorying respecting 
you (how well grounded our glorying respecting you really is). — τὴν 
ἔνδειξιν acc. of kindred meaning, as well as the direct obj. of ἐνδεικνύμενοι, 
sc. ἔστε, lit. (de ye) showing the showing. For asimilar use of the particip. 
cf. Rom. 12. 9-19. 


ΒΑΡ. 1X. Vv. 1-5. The apostle recurs to the subject of the 
collection, and suggests that they should complete it before his 
arrival, and thus make good his glorying concerning them. 
Vv. 6-11. That they should give amply, willingly, looking for 


CHAPTERS VIII. 20 — IX. 7. 289 


God’s blessing, with the assurance that they will receive it, and 
that God will supply the requisite means for their benevolence. 
Vv. 12-14. Effect on those who are aided. V. 15. An ex- 
pression of thanks to God. 


Vv. 1,2. Περὶ μὲν (correl. w. δέ, verse 3) yap κτέ., For (connecting 
closely with the exhortation in ch. 8. 24) concerning the service to the 
saints (the collection to be made and conveyed into the midst of the 
Saints), 22 zs superfluous for me to write (γράφειν, pres. to continue writing, 
to write further) to you. — οἶδα yap τὴν προθυμίαν ὑμῶν κτέ., for 7 know 
(feel assured of) your readiness, of which in your behalf (or concerning 
you) Lam in the habit of glorying to the Macedonians, that (introducing 
the oratio recta) Achaia has been prepared (to make and send the col- 
lections) for a year (lit. from a year ago, cf. ch. 8.10), and your zeal 
stirred up (i.e. the influence which proceeded from your zeal stirred up, 
stimulated; cf. Lex. ἐρεθίζω) the greater number (of them, i.e. of the 
Macedonians), or very many (of them). 

Vv. 3,4. ἔπεμψα δὲ τοὺς ἀδελφούς, κτέ., But [have sent (cf. ch. 8. 18, 22) 
the brethren (Titus and the two with him) ¢hat our glorying (καύχημα, cf. 
chs. i. 14; 5. 12) respecting you may not be made void (empty) in this re- 
spect, in this particular (Alf.), i.e. the matter of the collection. — ἵνα 
καθὼς ἔλεγον κτέ., that, even as 7 was saying (verse 2), ye may be prepared. 
— μήπως ἐὰν ἔλθωσιν κτέ., lest by any means 17 there shall have come with 
me (any) Macedonians (to bring me on my way, or to bear the Macedo- 
nian collection, Alf.), azd they shall find you unprepared, we — not to say 
ye—may be put to shame in this confidence (respecting you). — ἵνα μὴ 
λέγωμεν ὑμεῖς. For the const. cf. a μὴ ἐπιβαρῶ, ch. 2. 5, note. ὑμεῖς, 
nom., sc. καταισχυνθῆτε. The delicacy of feeling indicated here has often 
been noticed. In no other epistle does he write in so frank and familiar 
a style. 


V. 5. ἀναγκαῖον οὖν ἡγησάμην κτέ., Wherefore I thought it necessary 
to exhort the brethren (Titus and the two others) ¢o go to you beforehand 
(lit. that they might, etc.; eis ὑμᾶς, into the midst of you), and previously 
(before my coming) prepare, arrange, your bounty (lit. blessing) promised 
beforehand. Note mpo-... ™po-... ™po-: προκαταρτίσωσιν, mpo-Kar- 
apti(w: προεπηγγελμένην, προ-επ-αγγέλλω. — ταύτην ἑτοίμην εἶναι κτέ. 
(const. unusual, = ὥστε ταύτην κτέὲ.), so that this might be ready as (οὕτως 
ὧς, emphat., so as, in such sort as, Alf.) a bounty, not as fa sign of) covetous- 
ness, an extortion. 


Vv. 6,7. Totro δέ. It is usual hereto supply λέγω or φημί. Meyer 
regards it as acc. abs. The meaning is plain. It calls attention to the 
important principle following it, — Ad ¢hzs (note this, remember this). 
— ὃ σπείρων φειδομένως κτέ., He who sows sparingly will reap also spar- 


10 


290 NOTES ON SECOND CORINTHIANS. 


ingly, and he who sows bountifully (lit. upon blessings, so that blessings 
attend, Th.) w7// reap also bountifully. Note the emphatic juxtaposition, — 
ἐπ᾿ εὐλογίαις ἐπ΄ εὐλογίαις. The application of this principle in the pres- 
ent instance would be very plain. — ἕκαστος καθὼς προήρηται (προ-αιρέω) 
κτέ., lit., Hach one according as he has chosen beforehand, purposed, in his 
heart. We readily supply with ἕκαστος, Let each one do, or Let each one 
give etc. — μὴ ἐκ λύπης κτέ., not out of sorrow (with a mind full of 
sorrow and regret), i.e. 2ot grudgingly, or out of constraint, necessity (as if 
forced to do it); for God loves a cheerful giver (one who acts with alac- 
rity; ἱλαρός, only here in N. Test.; cf. ἱλαρότης, Rom. 12.8). Quoted 
from the LXX., Prov. 22.8, but wanting in our present Hebrew text. 
Cf Hix. 25.°2. 

Vv. 8,9. δυνατεῖ δὲ ὁ θεὸς κτέ., And God is able to make every grace 
(with reference here to the collection for the poor) abound in you, that 
in everything, always, with every sufficiency (lit. having every sufficiency) ye 
may abound (entering) into every work (that 15) good (the reference still 
being to acts of benevolence). Note the emphatic words, — παντὶ πάν- 
τοτε πᾶσαν. --- καθὼς γέγραπται, as 77 7s written. Cited fr. the LXX. Ps. 
112. 9, the subj. being ἀνὴρ ὃ φοβούμενος τὸν κύριον. --- ἐσκόρπισεν 
(σκορπίζω), ἔδωκεν τοῖς πένησιν, 


He (the man who fears the Lord) hath scattered abroad, he hath given to 
the poor ; 
fis righteousness abides forever. 


(The latter thought is the important one and is to be taken in its fullest 
sense.) He has scattered abroad, —a metaphor taken from the sowing of 
seed. His righteousness, as exhibited and proved in his beneficence. 


Vv. 10, 11. 6 δὲ ἐπιχορηγῶν κτέ., And he who supplies seed to him who 
sows and bread for eating (or bread for food: βρῶσις in actual use nearly = 
βρῶμα, see Lex. Th.) zl supply (χορηγήσει. Above in ἐπι-χορηγῶν, the 
prep. signifies direction towards w. τῷ σπείροντι) and multiply your seed 
for sowing (σπέρμα, that which is sown, seed; σπόρος, the act of sowing, seed 
for sowing).— καὶ αὐξήσει (αὐξάνω) τὰ γενήματα Kré., and will increase 
the fruits (lit. the products) of your righteousness. Cf. Is. 55.10. All this 
was very encouraging. — ἐν παντὶ πλουτιζόμενοι κτέ., while in everything 
ye are enriched (pres. are being enriched) unto (entering into) all liberality. 
Cf. 8.2. Note the particip. πλουτιζόμενοι, by a change of const. in the 
nom., st. gen. agreeing w. ὑμῶν. — ἥτις κατεργάζεται κτὲ., which works 
through us (the persons who convey the bounty) ¢hanksgiving (on the part 
of those who receive it) Zo God. 

V. 12. ὅτι ἡ διακονία τῆς λειτουργίας ταύτης Kré., Because (explanation 
of the preceding clause) the ministration (on your part) of this service (this 
public religious service. See Lex. λειτουργία) is not only supplying the 


CHAPTERS FX. 8.--Ἶ 2. 291: 


wants of the saints, but is also abounding through many thanksgivings to 
God: περισσεύουσα is understood not only of quantity but also of quality 
in connection with the words following : ‘“‘a quality full of blessing, in that 
it brings forth many thanksgivings to God,” Meyer. 


V. 13. διὰ τῆς δοκιμῆς . . . δοξάζοντες (same const. as πλουτι(ζόμενοι, 
verse I1), szuce they, or while they (particip. denoting time or cause), ¢hrough 
the proof of this service (i. e. the proof of you furnished by this service), 
glorify God for the obedience (the subjection, Alf.) of your confession unto the 
gospel of Christ and for (sc. ἐπί, expressed before) the liberality (openness 
of heart, sincerity) of your contribution for them and for all (a sharing, 
communion, contribution, to en'er into the midst of them, and thus supply 
their wants: εἰς πάντας, this same spirit of liberality being exhibited 
towards all men). 

Vv. 14,15. καὶ αὐτῶν... ἔπιποθούντων (const. again changed from 
δοξάζοντες to the gen. abs.) while they themselves also (the Christians in 
Jerusalem) wth supplication (prayer to God) for you long for you (the 
longing of pious thankful love for personal fellowship with the brethren 
far distant, Meyer), 0 account of the exceeding grace of God (bestowed) 
upon you (as is evidenced by this great liberality). — χάρις τῷ θεῷ κτέ,, 
Thanks be to God for his unspeakable (indescribable) gift ; —to be taken 
here in the widest sense; the gift of his son as a Saviour ;—a thought 
naturally suggested in the connection: often occurring to the mind of the 
apostle and to every true Christian. 


CHAPTERS X.— XIII. The third general division of the epistle; 
his defence against the opponents of his claims as an apostle. 

CHAP. X. Vv. 1,2. Introductory words. Vv. 3-8. Paul pre- 
sents against his opponents the power of his work as an apostle ; 
repelling, in Vv. 9-11, the representation that he was strong only in 
his letters. Vv. 12-16. The different modes of self-judgment 
as adopted by himself and his opponents; then in Vv. 17, 18, the 
Christian standard of glorying is held up before them. 


V. 1. Αὐτὸς δὲ ἐγὼ ἸΤαῦλος κτέ., Mow (δέ metabatic) Z Paul myself 
(presenting with emphasis his own individual personality), exhort you by 
the meekness and gentleness of Christ. Cf. Matt. 11. 29, 30; διά w. the gen. | 
here, cf. Rom. 12. 1, using these traits of character as a motive. — ὃς κατὰ 
πρόσωπον μὲν ταπεινὸς ἐν ὑμῖν, (I) who in your presence, indeed, (or who 
in personal appearance, Alf.; who to the face, Meyer,) am lowly, humble, 
among you (opposed to the idea arrogant). I understand ταπεινός in this 
sense, rather than that of mean, cringing; as some understand it, used 
with irony as the representation of his adversaries. It is altogether un- 


292 NOTES ON SECOND CORINTHIANS. 


warrantable to infer from this expression that Paul was actually inferior 
in his personal appearance. — ἀπὼν δὲ θαρρώ κτέ., but being absent am 
courageous towards you, — θαρρῷ in contrast w. ταπεινόξ. 


V. 2. δέομαι δὲ (resumes the thought begun in παρακαλῶ ὑμᾶς) τὸ μὴ 
παρὼν Kré., yea, 7 entreat (you) that I may not when present (at my next 
visit) de courageous with the confidence with which I count (calculate) to be 
bold against some persons, those who take account of us as if we were walking 
according to the flesh. — τό makes definite and emphasizes the clause fol- 
lowing it: παρών agrees w. the subj. of θαρρῆσαι, which is the same as 
that of the governing verb δέομαι, hence in the nom.: τολμῆσαι, 20 be bold, 
daring ; a stronger word than θαρρῆσαι, 20 de confident, of good courage. — 
ὡς κατὰ σάρκα περιπατοῦντας, as if walking, living, according to the flesh, 
i.e. as unconverted men live. There were some in the Corinthian church, 
as it appears from this and other similar statements, who thought Paul to 
be a shrewd worldly man, seeking his own selfish interests, and trying to 
deceive others. 


Vv. 3,4. ἐν σαρκὶ yap περιπατοῦντες κτέ., Hor though (particip. con- 
cessive ; also temporal) we walk in the flesh (i. e. though, or while, we are 
still in this mortal body), we do not carry on our warfare according to the 
fresh (that does not furnish the guiding principles of our warfare.) — τὰ 
yap ὅπλα τῆς στρατιᾶς ἡμῶν κτέ., for the weapons (the heavy armor) of our 
᾿ warfare are not of the flesh ( fleshly), but (are) powerful before God (‘in his 
estimation, after his rule of warfare.” Alf.), ¢o the casting down of strong- 
holds (the demolition of military bulwarks). — Note στρατιᾶς, fr. στρατιά, 
army ; in the sense apparently of orparela-as, warfare, military service. 
- τῷ θεῴ, before God, in the divine view. Often in this sense in the N. T. 
Cf. especially ἀστεῖος τῷ θεῷ, Acts 7. 20. The human view is often 
erroneous; the divine view never. 


Vv. 5,6. λογισμοὺς καθαιροῦντες (the nom. again, as in vv. II, 13, ch. 
9) κτέ., casting down reasonings (such as the Greek philosophers had en- 
gaged in for centuries, which were by no means favorable to Christianity. 
Explanatory of πρὸς καθαίρεσιν ὀχυρωμάτων) and every lofty thing which is 
being raised on high (or as mid. which is raising itself on high) in opposition 
to the knowledge of God (the true knowledge of him as revealed in the gos- 
pel) and leading captive every thought (everything held in the mind, νόημα) 
into the obedience of Christ (τοῦ Χριστοῦ, objective gen., zto subjection to 
Christ, Alf.), and having in readiness (being ready) to avenge ( punish) every 
disobedience, when your (emphat.) obedience shall have been fulfilled (i. e. be- 
ing ready to inflict punishment, when ample opportunity has been offered 
them to join the ranks of the obedient. Alf.). 


V.7. Τὰ κατὰ πρόσωπον βλέπετε; Several different constructions are 
possible ; —to view the sentence as a question or as a direct statement ; 


CHAPTER X. 2-11. 293 


to understand βλέπετε as indic. or as impv.; to translate κατὰ πρόσωπον, 
before your face, or after the outward appearance. Each is intelligible. On 
the whole I prefer the rendering, — Do ye look on things after the outward 
appearance? So Alf., Kling, B. U.; or, Do ye look on that which lies before 
the eyes? SoMeyer. Cf. κατὰ πρόσωπον, verse 1. The difference between 
these two renderings is not important. The apostle suggests, judging in 
this manner, even by the outward appearance, though that is humble, yet 
he will be able to substantiate his claims to be an apostle of Christ, war- 
ranting the severity of his letters. — εἴ τις πέποιθεν ἑαυτῷ, Jf any man 
trusts to himself that he belongs to Christ. From 1 Cor. 1. 12, it appears 
that some in the Corinthian church claimed for themselves a special near- 
ness to Christ; perhaps in opposition to Paul. — τοῦτο λογιζέσθω κτέ. 
(If this be so) Zet him consider this again by himself, that even as he himself 
belongs to Christ, so we also (in this he can claim no superiority). 


Vv. 8,9. His apostolic authority greater than he had hitherto asserted 
among them. — ἐάν τε yap περισσότερόν τι καυχήσομαι κτὲ., For in- 
deed if I glory somewhat more abundantly concerning our authority, which 
the Lord gave for building you up and not for casting you down (more lit. 
with a view to your up-building, not with a view to your demolition) I shall 
not be made ashamed.— Note here ἐάν w. fut. indic. καυχήσομαι. So 
Tisch. ; yet W-H. and Tregelles read καυχήσωμαι, aor. subjunc. the 
regular const. The difference in sound (not perceptible in modern Greek) 
was so very slight, in prose especially, that a transcriber might easily make 
the change from o to ὦ unconsciously. — τὲ γάρ, 676 22m, for also, for in- 
deed. Cf. Rom. I. 26; 7. 7.— τὶ, as to something, somewhat. — ἧς, obj. of 
ἔδωκεν, but attracted to the case of the antecedent. — ἵνα μὴ δόξω ὡς ἂν 
ἐκφοβεῖν xré. (connect closely with αἰσχυνθήσομαι, 7 shall not be made 
ashamed) that I may not seem as tf 7 would terrify you by my letters. From 
all this, — from being made ashamed and from seeming as if I would ter- 
rify you, from being thus placed in a false light, — the Lord, whose apos- 
tle I am, will safely keep me. This const. seems preferable. So Meyer, 
Kling, et al. Many however supply something before ἵνα μὴ δόξω xré. 
Thus, — “J say this, because 7 wish not to seem” etc. So Alf. et al. — ὡς 
ἂν ἐκφοβεῖν ὑμᾶς, as if 7 would terrify you ; ὡς ἂν, in later Greek, = Lat. 
tanguam, quast. 

Vv. 10, 11. ὅτι (may be viewed as causal, or as declarative), Because, 
or 77 ts a fact that. — ai ἐπιστολαὶ μέν, κτέ., his letters, they say, are weighty 
and strong, φησίν may be viewed as impers. ; equivalent to they say, sagt 
man (Meyer), or tls may be understood, some one says, cf. τὶς verse 7, 6 
τοιοῦτος verse 11. The former is the usual explanation. — ἣ δὲ παρουσία 
Kré., but his bodily presence (lit. the presence of his body) is weak and his 
speech (his address, Lat. oratio) utterly despised, set at naught (ἐξ-ουθενέω, 
fr. οὐθέν = οὐδέν). We must not infer, as has often been done, from this 


294 NOTES ON SECOND CORINTHIANS, 


expression of Paul’s enemies that he was in any respect inferior in his out- 
ward appearance. This false idea is directly contradicted in verse 11. 
Cf. note on verse t. — τοῦτο λογιζέσθω ὁ τοιοῦτος κτέ., Let such a person 
(any one who affirms this) consider this (τοῦτο, emphat. pointing to what 
follows, — ust this) that such as we are in word through letters when absent, 
such also are we in deed (in work) when present (τῷ ἔργῳ, emphat. posit.). 
Whatever his personal appearance may have been, there was nothing in 
it to interfere with the efficiency of his work. I regard the various tradi- 
tions on this subject as utterly worthless and ἐξουθενημένοι. 


V. 12. οὐ yap τολμώμεν x7é , For (introducing a confirmation of what 
he has just said, and a rebuke of the standard of judgment among his ad- 
versaries) we ave not bold to judge ourselves among, or to judge ourselves 
with, certain of those who commend themselves (cf. ch. 3. 1 ff.). We make 
no comparison of ourselves with Apollos, or with Cephas, as our adver- 
saries have done (cf. 1 Cor. ch. 1). --- ἀλλὰ αὐτοὶ... συνιᾶσιν (cvv-inut), 
but they themselves measuring themselves among themselves and judging 
themselves (or comparing themselves) with themselves do not act wisely (do 
not put things together properly). 

V. 13. ἡμεῖς δὲ οὐκ κτέ., But we (in contrast with those just described) 
will not glory (entering) into the things without measure, but (will glory) ac- 
cording to the measure of the line which God imparted to us as a measure to 
reach even to you. Paul therefore recognized no standard of judgment or 
of measurement but that which God gave him; and he found it sufficient 
in length to reach even to the Corinthians! — κανών, κανόνος, a measure, 
either a rod, rule, or a line; Meyer renders it here, Graduzlinie, 
boundary-line. 

Vv. 14-16. ov γὰρ ὡς μὴ ἐφικνούμενοι ὑπερεκτείνομεν (ὑὕπερ-εκ-τείνω) 
κτὲ., For (explanatory) we are not stretching ourselves overmuch (beyond 
bounds; beyond the measuring line given to us) as 2f not reaching into the 
midst of you (as if we had not yet reached into the midst of you and must 
make an effort to do so); for as far as to you also we came (see Lex. Th. 
φθάνω) 22 the gospel (i.e.in preaching the gospel) of Christ ; not (while enter- 
ing) zzto the things without measure, glorying in the labors (toils) of other 
men ; but having a hope, when your faith increases, of being (lit. to be) mag- 
nified among you according to our measuring line (that which God has 
given us, never beyond this) entering zto an abundance (a wide field) ; 
into the regions beyond you to preach the gospel ; not, while entering into the 
things (i. e. the fields of labor) which are ready, to glory in another man’s 
province (that which has been measured out for another man). With all 
these infinitives, — μεγαλυνθῆναι, εὐαγγελίσασθαι, καυχήσασθαι, ---- bear in 
mind ἐλπίδα ἔχοντες, having a hope. — μεγαλυνθῆναι in the literal sense, 
to be magnified, enlarged, made efficient in apostolic labor. So Alf, 
Meyer, Kling, et al. See Lex. Th. μεγαλύνω. This sense seems most 


CHAPTERS Χο ΙΖ. ΧΙ 4 295 


suitable in the connection; although the metaphorical meaning, Lat. 
celebrari, may not be excluded. — ἐν ἀλλοτρίῳ κανόνι, 22 another man’s 
province, that which has been measured out for him; — the secondary 
sense of κανών. 


Vv. 17,18. The divine law of glorying. ὁ δὲ καυχώμενος xré., But (in 
contrast with the glorying of the worldly-minded man) he who glories let 
him glory in the Lord (ἐν κυρίῳ, the sphere in which, and the only sphere 
in which a human being may glory: zz the Lord, “the Source of all grace 
and strength and success,” Alf.). Cf. Jer. 9. 23 ff.; 1 Cor. 15. 10. — οὐ 
γὰρ ὁ ἑαντὸν συνιστάνων κτέ., for not the one who commends himself, (not) 
that man is approved, but (the man) whom the Lord commends (he is ap- 
proved). δόκιμος, tested, tried, and approved. This will surely be the final 
verdict in regard to us all, whatever men may say of us now. 


Cuap. XI. The self-glorying of the apostle against his oppo- 
nents with some reasons for it. 


> 


Vv. 1,2. Ὄφελον (see Lex. Th. for the const.) ἀνείχεσθε (impf. of 
ἀνέχομαι) κτέ., Would that ye would bear with me (connect μοῦ w. the verb) 
in a little foolishness (lit. in a little of etc.) : a form of wish indicating doubt 
whether it would be granted. In 1 Cor. 4. ὃ, ὄφελον w. the δου. ; indi- 
cating a wish not granted in the past. — ἀλλὰ καὶ ἀνέχεσθέ μου (pres. indic. 
or impv.), Jt ye even (καί, intens., really, indeed) do bear with me (as indic. 
Alf., Meyer, Kling, B. U., et al.) ; or may indeed bear with me (as impv. 
Vulg., Beza, Calvin, Beng., Hofm., et al.).—{nd@ γὰρ... ἡρμοσάμην 
(apud(w) xré., For Lam jealous in regard to you with a Godly jealousy (lit. 
a jealousy of God ; such as God has and such as he approves of. Cf. ch. 
I. 12, εἰλικρινείᾳ Tod θεοῦ), for 7 betrothed you (this seems from the mean- 
ing of ἁρμόζω, also from the clause following, to be spoken of the engage- 
ment rather than of the actual marriage) ¢o oxe husband (to be faithful to 
that one) that I might present παραστῆσαι, παρίστημι) a pure virgin to 
Christ. The church as a whole, by a figure of speech, is spoken of as the 
pure virgin betrothed to Christ. Cf. Eph. 5. 25 ff.; Rev. 19. 7-9. 


V. 3. φοβοῦμαι δὲ μήπως κτέ., But 7 fear lest in some way (by some 
means), as the serpent completely deceived (ἐξηπάτησεν, ἐξ intens. ἀπατάω, fo 
deceive) Eve in his craftiness your minds (or thoughts. Cf. ch. 3. 14, note; 
4. 4) may be corrupted (φθαρῇ, φθείρω, and turned) away from your sim- 
plicity (mental honesty) towards Christ (eis Χριστόν, while directing the 
thoughts zz¢o Christ, i. e. into his character). It is suggested that Eve 
is here mentioned, instead of Adam as in Rom. 5. 12; 1 Cor. 15. 22, to 
preserve the figure of the bride in verse 2. 


V. 4. et μὲν ydp κτέ., Hor if he who comes proclaims another Fesus (an- 
other deliverer) whom we did not proclaim, or (if) ye receive another (and 


296 NOTES ON SECOND CORINTHIANS. 


different) spirit which ye did not receive, or another (and different) gospel 
which ye did not accept — καλῶς ἀνείχεσθε, ye would bear with him honor- 
ably, right well ; — severe irony; a fine thing it would be to bear with him! 
Note the change of const. fr. ef w. the pres. indic. to the impf. ἀνείχεσθε, 
sc. ἄν. He begins the sentence with a simple supposition, but closes 
with the form of a supposition contrary to fact, thus making the irony 
more apparent. — Note the ordinary difference Letw ἄλλον another and 
ἕτερον, another with the idea different. — Note also κηρύσσω, to proclaim as 
a herald, to publish. The definition preach is very properly omitted in 
Thayer’s Lex. ; as that word has now come to be understood in a more 
limited sense, that of preaching the gospel, εὐαγγελίζω. 

Vv. 5, 6. λογίζομαι yap κτέ., Hor (introduces the confirmation of 
the thought suggested by the preceding irony ;— viz. ye would act very 
unworthily, if ye should thus receive those who publish a different gospel, 
for) I consider that I am in nothing behind (inferior to) these arrogant 
apostles (these overmuch apostles, Alf.);— those who publish a different 
gospel. Such is the interpretation of this clause now generally received ; 
and I cannot but think the correct interpretation. — εἰ δὲ καὶ ἰδιώτης κτέ., 
But if (a further explanation of what he had just said) J am even rude, 
unskilled in speech (as my enemies represent. Cf. ch. 10. 10), yet (I am) not 
(such) 2 knowledge ; (no indeed!) but in everything we have made (that 
fact) plain among all men towards you (in our relations to you, or having 
gone among you); φανερώσαντες, SC. ἐσμέν. 


Vv. 7,8. 4 ἁμαρτίαν ἐποίησα κτέ., Or (“marking a transition to a new 
objection by his opponents,” Hodge) dd 7 commit a sin in humbling my- 
self (in making myself ταπεινός, cf. ch. 10. 1) i” order that you might be ex- 
alted ? i.e. lifted from the degradation of heathen life to the high moral 
position of Christianity with its present blessings and its glorious hopes. 
It is probable that his enemies had actually cast reproach upon him on 
this account, and had found in the fact here stated a proof to their minds 
that he had not apostolic authority. The question as Paul puts it con- 
tains a very sharp point. — ὅτι «ré. (explanatory of ἁμαρτίαν), because (in 
view of the fact that), 7 preached to you the gospel of God gratuitously (with- 
out compensation)? — ἄλλας ἐκκλησίας ἐσύλησα (συλάω) κτὲ., 7 robbed 

τ other churches in taking a support (the means of subsistence) for service 
to you. What could Paul mean in saying, 7 robbed other churches? Une 
doubtedly there was a keen irony in the expression which the Corinthians, 
especially his enemies, could not fail to understand. Note the word ὀψώ- 
νιον, not the same as μισθός, pay for services, wages; but “that part of a 
soldier’s support given in place of pay,” (Th.), vations ; hence, as here, 
the means of subsistence. Aid was furnished him by the churches in 
Macedonia, while he was laboring in Corinth; but even with such aid he 

sometimes felt the pressure of want for his daily comfort. — καὶ παρὼν 


CHAPTER XI. 5-15. 297 


κτὲ., and being present with you and having fallen behind (in my resources), 
7 did not burden any man (see Lex. kata-vapkdw, to weigh heavily upon, so 
as to create torpor, νάρκη). 

Vv. 9, 10. τὸ γὰρ ὑστέρημά pov προσανεπλήρωσαν (προσ-ανα-πληρόω) 
κτέ., Hor (explanatory) my deficiency the brethren having come from Mace- 
donia supplied. The Corinthians would understand who were here re- 
ferred to. — kal ἐν παντὶ kré., and in everything 7 carefully guarded (see 
Lex. τηρέω) myself from being burdensome (lit. 7 carefully kept myself with- 
out weight, not burdensome), and will (in the future) carefully keep myself. 
-- ἔστιν ἀλήθεια κτέ. (a solemn confirmation of καὶ τηρήσω), There is 
(ἔστιν, emphat. there exists) truth of Christ (i. e. such as exists in him) ἦγε 
me, that this glorying shall not be stopped in reference to me (φραγήσεται, 
Lex. φράσσω, to fence in, to hedge in; this glorying shall not be stopped by a 
hedge being thrust into me, i. e. by any violent measures which my enemies 
may resort to). — ἐν τοῖς κλίμασιν Kré., 2 the regions of Achaia ; —an ex- 
pression more emphatic and at the same.time less personal than ἐν 
ὑμῖν would have been. The thought of the sentence may be expressed 
thus: — As surely as there exists in me truth of Christ, so surely this 
glorying shall not be stopped etc.; or, so surely no man shall stop 
me etc. 

Vv. 11,12. διατί; ὅτι οὐκ ἀγαπῶ ὑμᾶς ; Why ? (75 it) because 7 do not 
love you? God knows. He thus anticipates and practically denies in the 
most solemn manner a suspicion of want of love for them that might arise 
in their minds. — ὃ δὲ ποιῶ, καὶ ποιήσω, ἵνα xré. Two constructions, 
expressing the same general thought, are admissible ; — But what 7 do, 7 
will also continue to do, that 7 may cut off the occasion etc. (So Alf., Meyer, 
Kling, R. V., et al.) ; or thus, — But what 7 do and will continue to do, (is) 
that 7 may cut off etc. (So Luther, Erasm., Riickert, Ewald, B. U., et al.). 
— τὴν ἀφορμὴν κτέ., the occasion of those who wish an occasion (i. 6. an 
occasion to depreciate me and aggrandize themselves), 2 order that 
wherein they glory, they may be found even as we, i. 6. that we may both be 
judged fairly according to the actual facts. 

Vv. 13-15. ot yap τοιοῦτοι xré., For such men (fairly viewed, in the 
right light) are false apostles, deceitful workers (not merely deceztful, but ac- 
tive in their deceit), transforming themselves into apostles of Christ. And 
it is not a thing to wonder at,a strange thing: for Satan himself (their mas- 
ter) transforms himself into an angel of light (pres. is in the habit of doing 
this) ; thus changing to all appearances his real character. God and his 
angels are represented as light and dwelling in light, cf. Ps. 104. 2 ff. ; 
Acts 12.7; Eph. 5.8; 1 Thess. 5. 5; Satan is the power of darkness, 
Luke 22. 53. — οὐ μέγα οὖν κτέ., 72 ἐξ not a great thing, therefore, if his ser- 
vants also (as well as he) transform themselves (and appear) as servants of 
righteousness. Note the full force of μετα-σχηματίζομαι. The simple verb 


298 NOTES ON SECOND CORINTHIANS. 


σχηματίζομαι (not found in N. T.) would mean, fo seshion one’s self; w. 
μετά, Lat. trans, to change the figure of, to transform (Lex. Th.). — διάκο- 
vou, servants. The word ministers has now acquired a meaning so limited 
and technical, that it is no longer an adequate translation. — ὧν τὸ τέλος 
ἔσται κτέ., of whom (ὧν, emphat. posit., refers to διάκονοι) the end will be 
according to their works (their actual deeds ; not according to outward ap- 
pearances, while transformed as just described). Note the word τὸ τέλος, 
the end, endliches Schicksal (Meyer); no change in the endless 
future. 

Vv. 16,17. Πάλιν λέγω xré., Again J say (recurring to the topic in 
verse 1), Jet not any man think me to be without reflection, without intellt- 
gence. The word foolish is positive, and does not make quite the same im- 
pression as the Greek ἄφρων (fr. a priv. and φρήν, mind) which is negative. 
Cf. ἀνόητος, Gal. 3. 1. — For the positive word in Greek, cf. μωρός. Still, 
though the force of the Eng. word foolish is not just the same as that of 
ἄφρων, yet it is perhaps in some passages our best rendering. The same 
remarks are true of the subst. ἀφροσύνη. --- εἰ δὲ μήγε, but if ye do, i. e. if 
ye do thus think of me. After negative sentences, εἰ δὲ μή is used where 
we should expect simply ei δέ. The negative is not rendered, and the en- 
tire clause may often be translated, otherwise, else. Cf. Matt. 6.1; 9. 17; 
Luke 5. 36, 37; εἰ δὲ μή γε, more emphat. than ei δὲ μή. See also the classic 
grammars. — κἂν ὡς ἄφρονα δέξασθέ pe κτέ., receive me even if as one with- 
out intelligence, that I also (as well as they) may glory somewhat (a certain 
little). — κἄν (= καὶ ἄν or ἐάν) suggests the ellipsis, even zf (ye receive me) 
as one without intelligence, (yet) receive me.— ὃ λαλῶ, od κατὰ κύριον λαλῶ 
κτέ., What 7 speak (am speaking), 7 do not speak after the Lord (in accord- 
ance with any direct instruction from him), dt as 12 were in a state without 
reflection, without intelligence; im Zustand von Unverstandig- 
keit (Meyer), 22 this confidence of glorying ; connect this clause in thought 
with the entire preceding part of the sentence. 


Vv. 18-20. ἐπεὶ πολλοὶ καυχῶνται κτέ., Since many glory after (ac- 
cording to) the flesh. Cf. ch. 1.173 5.16; 10.2.3; κατὰ σάρκα here in 
substantially the same sense ; — “in a spirit of fleshly regard;” “ having 
regard to their extraction, achievements, etc.,” Alf. — κἀγὼ καυχήσομαι, 
7 also will glory ; — explained in verse 22 ff. — ἡδέως γὰρ ἀνέχεσθε κτέ., 
For ye, being intelligent, cheerfully bear with those who are deficient in intel- 
ligence ; — introduced with sharp irony as a reason why they should bear 
with him. in his glorying. — ἀνέχεσθε yap εἴ tis ὑμᾶς καταδουλοῖ κτέ., 
For (additional reasons why they should bear with him) ye bear it (dear up 
under it, have patience ; cf. avoxn) if any one enslaves you, if any one de- 
vours you (strips you of your goods, Th.), tf any one takes you (by force, or 
by craft; catches you ; — a word used of hunters, fishermen etc.), 27 any one 
exalts himself (is proud, haughty, arrogant), zf axy one smites you in the 


CHAPTER XI. 16-25. 299 


face. Cf. Matt. 5. 39; Luke 22. 63,64; Acts 23. 2. Note the repetition 
of ef τις. Cf. 1 Tim. 5.10. The last condition indicates the climax of 
forbearance. ‘“ That such violence might literally be expected from the 
rulers of the early Christian society, is also implied in the command in 
1 Tim. 3.3; Tit. 1. 7, that the ‘bishop’ is not to be ‘a striker? Even so 
late as the seventh century the council of Braga, a. Ὁ. 675, orders that no 
bishop at his will and pleasure shall s¢rzge his clergy, lest he lose the 
respect which they owe him.” Stanley. 

V. 21. κατὰ ἀτιμίαν λέγω Kré., By way of disparagement (to myself) 
L speak, as tf (it were a fact) that we have been weak. This interpretation 
of κατὰ ἀτιμίαν, to (my) disparagement, rather than 20 (your) disparagement, 
is now generally preferred. So Alf., Meyer, De Wette, Kling, et al. The 
older expositors, however, understood it in the latter sense. 70. (your) 
disparagement I speak. So Chrys., Theod., Theoph., Pelag., Erasm., 
Calv., et al. Viewed in either way, the expression is quite intelligible ; 
yet the former agrees better with the clause following it. The change 
from λέγω, sing. to ἠσθενήκαμεν (ἀσθενέω), plur. is nothing unusual. Cf. 
verse 12. — ἐν ᾧ δ᾽ ἄν τις τολμᾷ κτέ., But wherein any one may be bold, 
in foolishness I speak (ironical, as the imputation of his enemies. Cf. his 
own assertion respecting himself in verse 16. μή τίς με δόξῃ ἄφρονα 
εἶναι), 7 also am bold. 

Vv. 22,23. “EBpatol εἰσιν; κἀγώ κτέ., Are they Hebrews (the most 
ancient and venerable zational name)? 7. also (sc.am a Hebrew). Are 
they Israelites (belonging to the theocracy. Cf. Rom. 9. 4 ff.) ? 7. also (am 
an Israelite). Ave they Abraham’s seed (sharers in the Messianic prom- 
zses, Cf. Rom. 11.1; 9.7)? JZ also (am of the seed of Abraham). On 
the origin and signification of the word “ Hebrew,” see Bible Dic. — 
διάκονοι Χριστοῦ εἰσίν ; κτέ., Ave they servants of Christ? being beside 
myself (out of my senses) I speak, 7 (am that) pre-eminently (ὑπέρ, over and 
above). The following facts are proofs of this; and no one could deny 
their truth. — ἐν κόποις περισσοτέρως κτέ., 272 toils (hard labors) more 
abundantly (than they), 27 stripes (blows) more abundantly, in prisons above 
measure, in deaths (i. 6. imminent danger of death) oftez. Cf. 1 Cor. 15. 
31; 2 Cor. 4.11; Rom. 8. 36. Note the reading of W-H.., ἐν φυλακαῖς 
περισσοτέρως, ἐν πληγαῖς ὑπερβαλλόντως. So R. V. 


Vv. 24, 25. Some specific instances of the preceding. — ὑπὸ ᾿Ιουδαίων 
πεντάκις τεσσεράκοντα (SC. πληγάΞ) KTE., From (lit. by) the Fews five times 
7 received forty (stripes) save one (μίαν, SC. πληγήν) ; παρὰ μίαν, save, except, 
less, one. Lex. Th. III. 2.a. More than forty stripes in a punishment 
were not allowed by Jewish law (cf. Deut. 25. 3), and so as not to go be- 
yond the legal number they commonly inflicted but thirty-nine. None of 
these five scourgings are mentioned in Acts. Meyer suggests that Paul 
might number these among the θάνατοι, as it was no unusual thing for the 


300 NOTES ON SECOND CORINTHIANS. 


victim to die under the lash. Modern civilization, or rather Christian civ- 
ilization, would not allow such cruelty. — τρὶς ἐραβδίσθην (ῥαβδίζω), thrice 
7 was beaten with rods (sc. by the Roman magistrates. See Acts 16. 22, 
23. The other two are not mentioned elsewhere). — ἅπαξ ἐλιθάσϑην 
(λιθάζω), τρὶς ἐνανάγησα (vavaryéw), once J was stoned (Acts 14. 19), thrice 
7 suffered shipwreck. (Neither of these is elsewhere mentioned. The last 
shipwreck mentioned in Acts was later). — νυχθήμερον (fr. νύξ and ἡμέρα) 
κτέ., a night and a day have 7, passed in the deep (probably clinging to some 
piece of the wreck). Note this use of ποιεῖν, cf. Acts 15. 33; Jas. 4. 13. 
The pf. πεποίηκα indicates his vivid recollection of the event. This whole 
passage suggests the thought, how many events in the life of Paul have 
found no record in this world’s histories or biographies; and the same 
thing is still more emphatically true of the other apostles. Is there 
another, more perfect, record kept? See Rev. ch. 20. 12. © 


Vv. 26, 27. The line of thought in verse 23 resumed. Here, however, 
the prep. ἐν is omitted. — ὁδοιπορίαις πολλάκις κτέ. (bear in mind that 
these datives are to be connected with ὑπὲρ ἐγώ in verse 23, 7 am pre- 
eminently a servant of Christ), in (or by) journeyings often, in dangers of 
rivers (gen. of source), 272 dangers of robbers, in dangers from my kindred 
(the Jews), 2% dangers from (the) Gentiles, in dangers in the city (in Da- 
mascus, Acts 9. 23 ff.; in Jerusalem, Acts 9. 29; in Ephesus, Acts 19. 
23 ff.), 2 dangers in the wilderness (or in the desert), in dangers in the sea, 
in dangers among false brethren (the climax in this category). — κόπῳ καὶ 
μόχθῳ, ἐν xré. (note ἐν resumed), 272 toil and sorrow (labor and travail, 
R. V.; ὃν labor and weariness, Alf.), in watchings (sleepless nights) often, in 
hunger and thirst, in fastings often (refers probably, following directly after 
λιμῷ καὶ δίψει, to voluntary fastings, Alf., Meyer, Kling, et al. Others, as 
De Wette, Stanley, think it refers to involuntary fastings, intensifying the 
preceding thought. Cf. ch. 6. 5, for the same diverse interpretations), 27 
cold and nakedness (a want of sufficient clothing ; not absolute nakedness. 
Cf. Lex. Th. γυμνός, I. Ὁ. c.; also γυμνότη5). With this description, cf. 
1 Cor. 4. 11 ff. 

Vv. 28,29. χωρὶς τῶν παρεκτὸς ἡ ἐπίστασίς μοι κτέ., Besides the things 
omitted, not mentioned (the extra duties, added to the things which I have 
above enumerated. See Lex. Th. παρεκτός. So Alf., Meyer, Kling, et al.), 
7 have (lit. there ts to me) the daily pressure, the care (solicitude for) all the 
churches. — τίς ἀσθενεῖ κτέ., Who is weak, and I am not weak? who is 
made to stumble, and I do not burn ? — expressions of sympathy, and in- 
stances of the care forthe churches. Every intelligent and faithful pastor 
now must have experiences similar to these. 

Vv. 30, 31. εἰ καυχᾶσθαι Set κτέ. A conclusion (without connective, 
asyndeton) from the preceding, from verse 23 ff.— 77 zt zs necessary to 
glory, I will glory in the things pertaining to my weakness, — very different 


CHAPTERS XI. 26—XII. 4. 301 


from the glorying of those who were opposed to him. — 6 θεὸς καὶ πατὴρ 
κτὲ., Zhe God and Father of the Lord Fesus knows, he who is blessed forev- 
ermore, that I do not speak falsely. ‘This solemn asseveration, also uttered 
independently (asyndeton), as verse 30, is in keeping with “ the fervid and 
impassioned character of the whole passage.” 


Vv. 32,33. ἐν Δαμασκῷ «ré. A signal instance of danger and of prov- 
idential escape. /x Damascus, the governor under Aretas (Apéra, gen. Ist 
declens. masc.; nom. ’Apéras) the king was guarding the city of the Damas- 
cenes to take me (πιάσαι, πιάζω) and through a window in a basket I was let 
down (lowered, ἐχαλάσθην, xardw) through the wall (of the city) ad escaped 
his hands. — θυρίς, a@ little door, an opening. — σαργάνη; a rope basket. Cf. 
σπυρίς, Acts 9. 25. — διὰ τοῦ τείχους. The houses and the wall of 
the city were often so united that in lowering him from an opening in the 
side of the house, he might be said to be lowered through the wall of the 
city. See view of Damascus in Smith’s Bib. Dic., et al. — In this guard- 
ing the city, no doubt the governor and the Jews acted in concert. See 
Acts 9. 24. What a picture of trial have we in this chapter! In looking 
back from his present position in the heavenly world, does the apostle 
regret anything which he suffered for Christ? 


Cuap. XII. Vv. 1-10. Visions of Paul, revelations, trials, 
assurances. Vv. 11-18. Paul excuses his boasting; speaks of 
the signs of an apostle exhibited among them; and of his labors 
without compensation. Vv. 19-21. He does not vindicate him- 
self for any other reason than for their good. 


V. 1. From the providential deliverance in Damascus, Paul proceeds 
to speak of other and still more remarkable experiences. — Καυχᾶσθαι Set 
Kré., 72 7s necessary (a necessity brought on by the conduct of others towards 
me. See Lex. Th. δεῖ, b.) 20 continue glorying (pres. inf.) ; zt 7s not profit- 
able indeed (i.e. it does not contribute to my own personal glory resulting 
from anything that I have myself done. It is the same as above, Z wil/ 
Slory in the things pertaining to my own weakness, ch. 11. 30; and to the 
divine power) ; but J will proceed to visions and revelations of the Lord (i.e. 
Jrom the Tord). Note the correlatives μὲν. .. δέ, The Greek text of 
this sentence is doubtful ; but adopting that which is now preferred by the 
᾿ best critics, the above interpretation seems to me the preferable one and 

most consistent with the connection. 


Vv. 2-4. οἶδα ἄνθρωπον ἐν Χριστῷ κτέ., 7 know a man in Christ (who) 
Sourteen years ago (whether in the body I know not, or out of the body I know 
not, God knows) was caught up even to the third heaven. — ἁρπαγέντα ( ἄρ- 
Taw) τὸν τοιοῦτον (repeats the idea ἄνθρωπον ἐν Χριστῷ): lit. [know a man 
in Christ fourteen years ago... such a one having been caught up etc. — 


302 NOTES ON SECOND CORINTHIANS. 


πρό w. the gen. of time often Eng. ago. Cf. Germ. vor.— Paul here 
speaks of himself (a maz iz Christ) in the third pers. In this ecstasy the 
ego, I, disappears. — ἕως τρίτου οὐρανοῦ. This expression has led to much 
discussion with no definite conclusions. The simplest and most probable 
interpretation is to understand it as meaning “a high degree of celestial 
exaltation,” Alf. In verses 3, 4, the idea is repeated with an important 
addition. — καὶ οἶδα τὸν τοιοῦτον ἄνθρωπον κτὲ., And Tknow such a man, 
whether in the body or apart from the body I know not, God knows, that he 
was caught up into paradise and heard unspeakable words, which it is not 
permitted (ok ἐξόν, sc. ἐστίν) to a man to utter. — ες τὸν παράδεισον, 
another, but more definite, expression for ἕως τρίτου οὐρανοῦ, up even to 
the third (or a third) heaven, into paradise (or into the paradise). With 
words of the nature of proper names the article is often omitted in Greek, 
or if expressed is often not rendered into English. Some think the word 
paradise denotes a place different from the third heaven: but the entire 
statement is in such form that I must regard the two expressions as 
equivalent; or, at least, the latter (favadise) as situated within the third 
heaven. So Augustine, Estius, Calvin, Bengel, Alf., Wing, et al. 


Vv. 5, 6. ὑπὲρ τοῦ τοιούτου κτέ., Respecting such a person (in this ex- 
alted state) 7 will glory, but respecting myself (in my present, infirm, 
earthly, condition) 7 wll not glory except in my infirmities (ch. 11. 30). 
All is an evident rebuke, which his adversaries would well understand, 
to all who glory while in this present imperfect state. — ἐὰν γὰρ θελήσω 
(aor. subjunc.) κτέ. (I act thus voluntarily, even from choice), For if 7 
wish to glory (respecting myself), J shall not be foolish (without reflection), 
for 7 shall speak the truth (there will be reason in what I say). — φείδο- 
μαι δέ, μή τις κτὲ., but 7 forbear (1 refrain from glorying respecting myself) 
lest some man regarding me (looking into me) may estimate (me) beyond what 
he sees me (to be) or hears from me (i. 6. beyond the judgment which we 
form by the ordinary modes of estimating character, and thus may esti- 
mate me too highly; lest some one may make a grave mistake in this 
matter. The actual danger of such a mistake is seen in the occurrence at 
Lystra, Acts 14.8 ff. Perhaps the opposite danger of under-rating him 
was greater in Corinth; but he did not wish to say anything which should 
lead them to any other than a fair estimate from their own personal 
observation. 


Vv. 7,8. Kal τῇ ὑπερβολῇ κτέ., Ard (in these circumstances) that I 
might not be exalted overmuch (that I might not become vain and boastful) 
by reason of the exceeding greatness of the revelations, there was given to me 
a thorn in the flesh. Nhat was this thorn, or pointed stick, and who gave - 
it? Paul does not answer these questions, and we need not go beyond 
what is written. That it was given for discipline is distinctly stated ; and 
that it was some physical malady, perhaps something that occasioned 


CHAPTER XII. ς-τὸ.. 303 


sharp pain, seems also clear from τῇ σαρκί, but what the malady actually 
was, no one now knows, though the Corinthians might know. The con- 
jectures are various. Meyer enumerates a long list of them. The follow- 
ing are the principal: —1. Spiritual assaults of Satan, who occasioned 
blasphemous thoughts ; stings of conscience over his earlier life ; entice- 
ments to unchastity. — 2. Conflicts with his adversaries who were in the 
service of Satan; or the conflicts and straits occasioned by the duties of 
the apostolic office. —3. Severe bodily suffering (with hypochondriac 
melancholy), pain in the head, hemorrhoids, falling sickness, epileptic 
attacks of cramp. For discussions of this subject, see on this passage 
Farrar, Lightfoot, Schaff (Popular Commentary on Galatians, p. 331 ff.). 
— ἄγγελος σατανᾶ (first declens. gen.), κτέ., a messenger of Satan (note 
this use of ἄγγελος) that he (the messenger) might buffet me (strike me 
with the fist. See Lex. Th. κολαφί(ω), that I might not be exalted over- 
much. — ὑπὲρ τούτου τρὶς κτέ., Respecting this, thrice I besought the Lord 
that tt might depart from me, Alf., Meyer, Kling, et al., understand τούτου 
as referring to ἄγγελος, and render, respecting this, thrice I besought the 
Lord that he might depart from me. The difference is not important. — 
τὸν κύριον, the Lord. This is understood by many to mean ¢he Lord 
Fesus ; an instance of prayer offered directly to Christ. Verse 9 is 
thought to require this interpretation. So Alf., Meyer, Kling, et al. Cf. 
Rom. 10. 12, 13. Yet many (as Calvim, Neander, et al.) understand τὸν 
κύριον here as meaning God the Father ; and this view is not inconsistent 
with verse 9. 


Vv. 9, 10. Kal εἴρηκέν μοι’ κτέ., And he said to me (the pf. εἴρηκεν 
implies that what he said still holds good), My grace is sufficient for thee: 
for (explanatory) my power is made perfect (ts carried out completely) in 
weakness (the sphere in which the divine power works). This implies 
that the agonizing and thrice repeated petition of the apostle Paul was 
not directly granted ; but in its place something far better, — the assur- 
ance of divine grace and of its sufficiency. In what manner this assurance 
was given we are not informed. We only know the fact. In the vain and 
foolish attempt to ascertain precisely what the σκόλοψ τῇ σαρκί actually 
was, many persons lose sight of the valuable lesson which we may all 
draw from this passage. — ἥδιστα οὖν xré., Most gladly therefore (the 
changed feeling resulting from this divine response) τοδί 7 rather glory in 
my infirmities (rather than continue to pray that the affliction might be 
removed from me), 2% order that the power of Christ may fix a tent (Lex. 
ἐπι-σκηνόω) over me (Lex. ἐπί w.acc.), may encamp over me. ‘ The choice 
of the word ἐπισκηνόω leads us to conclude that he had thought of the 
case as analogous to the Shechinah.” Meyer. — διὸ εὐδοκῶ κτέ., Where- 
fore (a triumphant conclusion) JZ take pleasure (am well content, Alf.) in 
infirmities, in insults, in necessities (necessitous circumstances), in persecutions 


304 i NOTES ON SECOND CORINTHIANS. 


and straits, for the sake of Christ ; for when I am weak, then am I power- 
fui (then the power of Christ encamps over me, and I have an inward 
assurance of strength). 

V. 11. Paul now stands still and considers how much, from ch. 11 on- 
ward, he has said in his own commendation. This glance backward 
(over the first part of ch. 12) impels him to say γέγονα ἄφρων, but he then 
proceeds to justify himself and to attribute the blame to the readers 
(Meyer). —Téyova ἄφρων " ὑμεῖς κτέ., Jam become foolish (i.e. in all this 
glorying ;—to be understood as ironical. Cf. ch. 11. 16; 12.6). Note 
the force of yéyova, Jam become, —a finished fact; but on whom does the 
responsibility rest? The answer follows;—ye compelled me, for I ought 
to have been commended by you (συνίστασθαι, pres. in respect to the leading 
verb ὥφειλον, impf. of ὀφείλω). Note the emphat. ὑμεῖς. . . ἐγώ. ---- οὐδὲν 
yap ὑστέρησα κτέ., for in nothing did I fall behind the overmuch (the 
pretentious, arrogant) apostles (cf. 11. 5, note), 7f J am even nothing (or 
although I am nothing). 

Vv. 12,13. τὰ μὲν σημεῖα... κατηργάσθη (κατεργάζομαι) κτὲ. (con- 
firming the preceding statement), Zhe signs indeed (μέν, solitarium, Lex. 
Th.) of an apostle (τοῦ, generic, ‘ejus qui Apostolus sit,’ Beng. (were 
wrought among you in all endurance (steadfastness) by signs and wonders 
and mighty works. Note here the three Greek words denoting miracles. 
- τί γάρ ἐστιν ὃ ἡσσώθητε (ἡσσόω, usual form ἡσσάω or ἡττάω) KTE., 
For what is there in which ye were made inferior to the rest of the churches 
(lit. were made less in comparison with, or beyond etc.); except that I my- 
self did not burden you (ob κατενάρκησα, κατα-ναρκάω, did not weigh heavily 
so as to benumb you, cf. ch. 11. 8) ? — ὑπὲρ w. acc. after a word imply- 
ing comparison, beyond, in comparison with. — χαρίσασθέ por κτὲ., For- 
give me this injustice (injury, wrong), — the severest irony. 

V. 14. ἰδοὺ τρίτον τοῦτο κτέ., Behold this third (time) Tam ready to 
come to you. Connect τρίτον τοῦτο (nom. or acc. abs. Cf. 13. 1) w. ἐλθεῖν. 
— καὶ od καταναρκήσω, and 7 will not burden you. On his two previous 
visits, he had not done so; and he assures them he will not do it when 
he comes the third time. — οὐ yap ζητῶ κτέ., for (a confirmation and rea- 
son) / seek not your possessions (the things belonging to you) but you (your 
spiritual interests, that you may become thoroughly devoted to Christ). — 
οὐ yap ὀφείλει κτέ., Hor (reason for the foregoing, founded on a general 
principle) 22 zs not a duty of the children (or lit. the children ought not) to lay 
up treasure for the parents, but the parents for the children. The Corinth- 
ians sustain to him the relation of children ; — a frequent figure of speech 
in the N. Test. He sustains to them the relation of father (cf. 1 Cor. 4. 
15) ; and hence seeks to accumulate for them the treasures of the Messianic 
kingdom. 

V. 15. ἐγὼ δὲ ἥδιστα κτέ. In pursuance of this idea, he further says, 


CHAPTER XII. 11-20. Σ 305 
— And I most gladly will spend (whatever treasures I have accumulated) 
and will be completely spent (myself personally) for the sake of your souls. 
Note the intens. ἐκ in compos. — εἰ περισσοτέρως κτέ., Paul’s devotion 
to them, his willingness to spend and be completely spent for their souls, 
leads to the question, —Zf J love you more abundantly, am I loved the less ? 
—a pointed question which needed no answer. — ἧσσον, ess, or the less, 
as a result of my devotion to you. 

Vv. 16-18. Ἔστω δὲ κτέ,, But let it be (let it be settled as a fact), 7 
(emphat.) ad not burden you: but (some one may think) deiug crafty (cun- 
ning) 7 caught you (a metaphor taken from hunting, cf. 11. 20), dy artifice 
{decezt), i. e. in order to gain some personal ends in some way ; — a natural 
suggestion for a worldly man to make; one who had no true conception 
of Christian character, such as that of Paul. — ph τινα ὧν ἀπέσταλκα 
(ἀπο-στέλλω) κτέ., As zt respects any one of those whom I have sent to you, 
did 7 through him take advantage of you (over-reach you, so as to get money 
or any personal advantage from you) ?—the neg. μή anticipating a neg. 
answer. — τινά without governing word: the thought resumed in δι᾽ 
αὐτοῦ. ---- ὧν attracted to the case of the omitted antecedent, = τούτων οὕς. 
— παρεκάλεσα Titov κτέ., 7 exhorted Titus (to visit you) and 7 sent with 
him the brother. Did Titus take advantage of you in anything ? — the neg. 
μή again suggesting a neg. answer. — ov... . περιετατήσαμεν (περιπατέω); 
Did we not walk in the same Spirit? in the same steps ?— the neg. od, re- 
peated for emphasis, suggesting an affirmative answer. The visit of Titus 
here referred to probably the one from which he returned with the report 
of their penitence. Cf. 7. 66. The brother here referred to without 
name was doubtless known to the Corinthians, though not known 
to us; perhaps one of the two mentioned in ch. 8. 18, 22, but that is 
entirely uncertain. He evidently accompanied Titus in a subordinate 
capacity. 

V. 19. Πάλαι δοκεῖτε ὅτι κτέ., Ye have long been thinking that we are 
defending ourselves (excusing, justifying ourselves) to you, i. 6. that our own 
reputation with you was the leading thought in our minds. — πάλαι w. 
the pres. a classic idiom, rendered as above. Good., Had. — κατέναντι 
θεοῦ ἐν Χριστῷ λαλοῦμεν κτέ. (a most solemn and emphatic correction of 
that erroneous thought probably existing in their minds) Zi the presence 
of God in Christ we speak (cf. ch. 2.17); but all things, beloved, for your 
edifying (i.e. we are not trying to defend ourselves before you and estab- 
lish our own reputation ; but we solemnly affirm that we speak all things 
for your sake, to establish you in the Christian faith). — τὰ δὲ πάντα, sc. 
λαλοῦμεν. So Meyer, Kling, Alf. (doubtful). Some however understand 
γίνεται or ἐστίν, ---- a less probable construction. 

V. 20. φοβοῦμαι yap μήπως κτέ., Hor (the reason for what he has 
just said ; — αὐ things for your edifying) I fear lest in some way ( possibly) 

τ: 


306 NOTES ON SECOND CORINTHIANS. 


I may on my arrival (lit. having come) find you not such as 7 wish, and I 
may be found in relation to you such as you do not wish. — εὕρω, aor. sub- 
junc. act. ; εὑρεθῶ, aor. subjunc. pass. of εὑρίσκω. --- οἷον, such a person as, 
obj. of εὑρεῖν understood w. οὐ θέλετε. “He here completely and finally 
throws off the apologist and puts on the Apostle.” Alf. — μήπως ἔρις 
κτὲ., lest in some way (there may be) strife, jealousy, angry passions, factions 
(see Lex. Th. ἐριθεία, entriguing for office), backbitings (κατα-λαλιά, a speak- 
ing against, defamation), whisperings (secret slandering), swellings (φυσίωσι, 
a puffing up of soul, Vulg. inflatio), disturbances (disorders). 


V. 21. μὴ πάλιν κτέ. Connect w. φοβοῦμαι, lest, when I have come 
again, my God will humble me before you, or lest again when I have come 
etc., — connecting πάλιν with the entire phrase ἐλθόντος... ταπεινώσει 

. πρὸς ὑμᾶς. So Alf., Meyer, Kling, et al. — ταπεινώσει, zw7/] huméle, 
put to the blush (Th.). Note the fut. -σει, indicating it is thought a degree 
of probability, and forming a climax in the apostle’s expression of anxiety. 
Yet this point is not certain, as the change from -σῃ aor. subjunc. to -cez 
fut. indic. was most easily made by a transcriber; since for a long period 
no difference in sound has been made by the Greeks between the two 
' diphthongs εἰ and ῃ. — πρὸς ὑμᾶς, before you, in my relation to you, with 
respect to you. — καὶ πενθήσω (either fut. indic. or aor. subjunc. in form) 
πολλοὺς κτέ., and that 7 shall bewail (mourn for) many of those who have 
sinned before and have not repented of (ἐπί, more lit. for, on account of ) the 
uncleanness and fornication, and licentiousness which (ἢ, attracted to the 
case of the anteced.) ¢hey committed. — τῶν προημαρτηκότων (προ-αμαρ- 
τάνω), pf. particip., of those who have sinned before and continued to sin up 
to the present time. — καὶ μὴ μετανοησάντων (μετα-νοέω), aor. particip., 
and have not repented (as a finished act); μετα-νοέω only here in Paul’s 
epistles. Elsewhere in the N. T. w. ἐκ or ἀπό. Hence Meyer joins ἐπὲ 
κτὲ. with πενθήσω, that 7 shall bewail many of etc. for the uncleanness etc. 
which they committed. This const. certainly seems probable.- Alf. objects 
that the aor. ἔπραξαν forbids this const.; but his objection is not valid, as. 
the aor. is often used where in English and most modern languages the 
perfect would be used. 


CuHap. XIII. Vv. 1-10. The thought begun in ch. 12. 19, con- 
tinued. He forewarns them of the severity which he would exer- 
cise in proof of his apostolic authority ; but exhorts them to test 
themselves, and so not to subject him to this proof. Vv. 11-13. 
Concluding promise, greeting and blessing. 


V. τ. Τρίτον τοῦτο (nom. or acc. abs.) ἔρχομαι κτέ., This third time I 
am coming to you. Cf. ch. 12.14. When the second visit was made is. 
matter of doubt, as no account of it is given in Acts. The opinion of Dr. 


CHAPTERS XII. 21—XIII. 4. 307, 


Wing, translator of Kling’s commentary, is probably correct : — “ We 
know that Paul resided at Ephesus during the whole time between his 
first visit to Corinth and his journey through Macedonia, during which 
journey he wrote our present Second Epistle . . . As Ephesus and Cor- 
inth were the usual points of transit between Asia and Europe, Paul 
might easily have made a brief visit of the kind supposed ; but as it was 
attended with no special results, it was not mentioned in the Acts. The 
shipwrecks and disasters at sea mentioned in 2 Cor. II. 23-28, indicate 
that Paul must have made several voyages, during his missionary life, 
which are not recorded.” — ἐπὶ στόματος κτέ., Upon the testimony (the 
verbal testimony, lit. the mouth) of two witnesses and of three (kat introduces 
τριῶν with emphasis, certainly of three), every word shall be established. 
Quoted fr. Deut. 19. 15. This is usually understood of Paul’s successive 
visits and his own testimonies and warnings ; yet Meyer, Alf., Kling, un- . 
derstand him to mean by this quotation that he will, at his next visit, re- 
sort to the strictest legal proceedings. The older and prevailing opinion, 
that the two and three witnesses mean the two and three visits of Paul, 
seems the correct one. So Chrys., Calvin, Estius, et al.; and more 
recently, Neander, Olshausen, Ewald, Stanley, et al. 


V. 2. προείρηκα καὶ προλέγω κτέὲ., 7 have said beforehand (during the 
second visit) azd J (now) say beforehand, as when 7 was present the second 
time, even now being absent. This is the usual const. Some, however, un- 
derstand mpo- in the secondary sense, openly, plainly. — τοῖς προημαρτης 
κόσιν (mpo-auaptdvw) κτέ., to those who have sinned before or heretofore (cf. 
12. 21), and to all the rest (all the members of the church who require 
warning, though they do not come under the head τοῖς προημαρτηκόσιν), 
that if I come (shall have come, ἐάν w.the aor. subjunc., often as a fut. pf.) 
again, I shall not spare. — ες τὸ πάλιν (looking forward), Zo the (com- 
ing) again. Why Paul at his second visit had been indulgent is as little 
known to us, as why Luke in Acts makes no mention of that visit. 


Vv. 3,4. ἐπεὶ δοκιμὴν ζητεῖτε κτέ. Connect with οὐ φείσομαι, --- (7 
shall not spare) since ye seek a proof of Christ speaking in me, — may mean 
either, a proof of the fact that Christ speaks in me ; or, a proof from Christ 
(given by him) ¢hat he speaks in me. The following clause favors the 
latter. — ds εἰς ὑμᾶς κτέ., who toward you (entering into you) 7s not weak, 
but is powerful in you (dwelling in you).— καὶ yap ἐσταυρώθη (σταυρύω) 
Kré., for (confirmation of ὃς... οὐκ ἀσθενεῖ Kré.) he was even crucified 
from weakness (ἐξ, resulting from), but he lives by (as a result of) the 
tower of God. — τῇ (dw), pres. indic. Note the irregular contraction. 
Kal yap ἡμεῖς ἀσθενοῦμεν ἐν αὐτῷ κτέ., for we also are weak in him (we, 
being in him, are weak in the same manner as he was weak), dt we shalt 
live with him (in the same manner as he) dy the power of God (when we 


308 NOTES ON SECOND CORINTHIANS. 


have entered) among you. It will then appear that God’s power is work- 
ing in and through us. 


V. 5. ἑαυτοὺς (emphat. posit.) πειράζετε κτέ., Zry yourselves whether ye 
are in the faith. Instead of seeking a proof respecting me ; a proof from 
Christ that he speaks in me, 27.) yourselves, on this vital point whether ye 
are (ἐστέ, indic. ave actually) in the faith. —éavtoris δοκιμάζετε" Prove 
yourselves. Not only try yourselves, but as a result make the fact plain, 
prove the fact. See Lex. Th. δοκιμάζω, 2.— ἢ οὐκ ἐπιγινώσκετε κτέ., OF 
(if you have any hesitation, any doubt about proving yourselves) do you 
not know (definitely) your own selves that Christ Jesus is in you, unless in- 
deed (τὶ, to some extent) ye are not approved (Th.), unapproved (Wing), mot 
abiding the proof(Alf.). Either of these is a far better rendering than the 
word “veprobate.” Christ Jesus is in you, unless ye are mere pretenders, 
hypocrites. 

Vv. 6,7. ἐλπίζω δὲ ὅτι κτέ., But 7 hope that ye will know (and decide, 
whatever may be the result in trying yourselves) that we are not without 
approval (not mere pretenders, hypocrites, and that we are entitled to the 
apostolic authority which we claim for ourselves). — εὐχόμεθα δὲ πρὸς τὸν 
θεὸν κτέ., Vet we pray to God that ye may not do any evil, not in order that 
we may appear approved. With οὐχ sc. εὐχόμεθα, we do not offer this 
prayer in order that we etc. — φανῶμεν (φαίνω) may appear plainly, mani- 
festly. — ON ἵνα ὑμεῖς κτέ., but (we offer this prayer for your sake) zx 
order that ye may do (pres. tense, may do habitually) that which is good, 
honorable ; and that we may be as if, in the judgment of men, without ap- 
proval, i.e. we are willing even to sacrifice our own reputation among men 
for your spiritual welfare. 


Vv. 8,9. οὐ yap δυνάμεθά τι κτέ., Hor (confirming and explaining verse 
7) we are not able to do anything (cf. Lex. Th. δύναμαι, c.) against the truth 
(in the N. Test. sense, the truth of the gospel), but for (in behalf of) the 
truth (sc. δυνάμεθά τι, we ave able to labor). We are not able, i. e. in con- 
sistency with our calling and work as an apostle; and this is a reason 
why we are willing even to make personal sacrifices to build you up and 
establish you in the faith. — yalpopev γὰρ xré., For (with these principles 
and motives) we rejoice when we (emphat.) are weak, and ye (emphat.) ave 
strong: this we also pray for,— your perfecting, your complete and perfect 
(setting in) order. See Lex. Th. καταρτίζω, κατάρτισις, and καταρτισμός. 


V. το. διὰ τοῦτο... γράφω κτέ., On this account (because we pray 
for your perfecting) J write these things being absent, in order that when 
present I may not use severity (may not treat you with severity). — χρήσω- 
μαι (aor. subjunc.) w. an adv. See Lex. Th. χράομαι, 2. — κατὰ τὴν 
ἐξουσίαν κτέ., according to the authority which the Lord gave to me for 
building up ( for edification) and not for casting down (for demolition). ITE 


CHAPTER XIII. 5-13. 309 


he had used severity, his authority might seem to be exercised contrary to 
the purpose of him who gave it, i. 6. for casting down. 


Vv. 11-13. «ΔΔοιπόν, ἀδελφοί, χαίρετε xré., Finally (lit. as to what is 
left), brethren, farewell (lit. rejoice), be perfected (pres. tense, indicating 
something progressive, cf. κατάρτισιν, verse 9), be comforted and encouraged 
_ (both ideas in the one word παρακαλεῖσθε), keep in mind the same thing 
(cf. Phil. 2. 2. What this one and the same thing was, and is, to the 
Christian, cannot be a matter of doubt. Connect it w. ἀγάπης, and εἰρη- 
vevete w. εἰρήνη5), be at peace (live in peace), and the God of love and peace 
will be with you (μεθ᾽ ὑμῶν, in the midst of you). Salute one another (note 
that all the preceding imperatives are in the pres. tense, indicating some- 
thing to be continued : but here we have the aor. ἀσπάσασθε, spoken of 
a single act) wth a holy kiss (the manner 222 which they were to salute one 
another; at that day, a frequent form of salutation among intimate 
friends). Ad/ the saints (in the neighborhood where the letter was written, 
in Macedonia) salute you. —‘H χάρις κτέ. (sc. εἴη, optat. of wishing), 7%e 
grace of the Lord Fesus Christ, and the love of God, and the communion of 
the Holy Spirit (be) with you all. The most complete and solemn form of 
closing prayer in all the epistles of Paul ; and hence very generally adopted 
in closing public worship. It would appear that Paul wrote this letter 
with his own hand (without an amanuensis), or at least with the aid of 
Timothy (cf. ch. 1. 1); and this sentence is “the seal of holy apostolic 
love after so much severe censure, one thing for all,” Meyer. 

Note that the closing sentence is in the form of a wish or prayer; not 
of a “benediction,” in the ordinary sense of the word, — “the act of 
blessing,” Webster. 

In what manner this epistle was received by the Corinthians we have 
no direct information; but we may infer, from Acts 20. 2, 3, that it had 
the desired effect, enabling Paul to remain in Corinth three months, 
apparently in peace and Christian fellowship. 

















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GALATIANS. 


Tuis Epistle was written from Ephesus to the churches of 
Galatia, about 57-8 A.D. 

Judaizers had appeared from Jerusalem among the Galatians. 
They stoutly denied Paul’s apostleship. 

They affirmed, apparently by authority of the Jerusalem 
church, that the Gentiles must conform to Judaism before they 
could become Christians, and that the whole law of Moses 
must be kept. 

They made strenuous efforts to hold the nascent Christianity 
within the bond of Judaism. 

Paul stood in the way of this propagandism, and hence the 
bitter personal attack on him. 

The Epistle, jivs¢, vindicates Paul’s Apostolic authority ; 
second, exhibits Christianity, not as a cult of Judaism, but as 
a revelation far beyond it, and wholly superseding it; cra, 
expounds Christian liberty as opposed to the bondage of 
Jewish legalism. 

The whole Epistle is “the Magna Charta of Christian 
liberty.” : 

Its authenticity is beyond dispute. 










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NOTES 


ON THE 


Beet we OTHE! “GALATIANS. 





Cuap. I.: vv. 1-5. Apostolic salutation. 6-10. Surprise that 
they have so soon turned away to a false gospel. An anathema 
against all who pervert the gospel. Paul seeks to please, not men, 
but God. 11, 12. The gospel which he preaches not imparted to 
him from men, but from Christ. 13, 14. His former zeal as a Jew. 
15-24. After his conversion, his journeys and residence until his 
formal recognition by the apostles at Jerusalem ; from all of which it 
appears that he had not been taught by them. 


V.1. ἀπόστολος : not simply, a Zerson sent, a messenger, as commonly 
in classic Greek ; but in the usual N. Test. sense, az apostle. — ovK...av- 
θρώπου : xot from men (as the source, causa remotior) nor through a man 
(causa medians). Note that ἄνθρωπος (the generic word, a human being) is 
used here. — θεοῦ : we might expect here ἀπὸ θεοῦ to correspond with what 
precedes ; but the writer prefers to unite more closely “Incod Χριστοῦ with 
θεοῦ πατρός, and so makes them both depend on the one preposition, διά. 


V. 2. καὶ ot...48.: and all the brethren with me (σὺν ἐμοί, in company 
with me. πάντες, emphat.). This address adds weight to the important 
contents of the letter. — tats ἐκκλησίας, xré., a circular letter. 

V. 3. χάρις, «7ré., sc. εἴη, optat. of wishing. — ἀπό, xré. Note 
again both genitives dependent on one prep.; thus uniting them more 
closely. 

V.4. περὶ τῶν ap. ἡμῶν : concerning our sins, for our sins, i. e. to 
atone for : περί is often nearly synonymous w. ὑπέρ. --- ὅπως ἐξέληται (2 aor. 
subjunc, mid. fr. ἐξ, aipéw) ἡμᾶς ἐκ, xré. : the purpose, end in view: 7% 
order that (how that) he might take us for himself out from, etc. — ἐκ τοῦ 
αἰῶνος... πονηροῦ : out from the world, the existing evil (world): αἰών, a 
world viewed with respect to continuance of time; κόσμος, a world in 
space: the former word, ¢empora/,; the latter, Jocal, —Kara τὸ θέλημα, 
kré. : according to the will, etc., strengthens the thought in ὅπως, kré. 


314 NOTES ON GALATIANS. 


— τοῦ θεοῦ καὶ πατρὸς ἡμῶν : whether ἡμῶν limits both genitives is not 
certain. It is grammatically and logically correct read either way, with both 
nouns, or with the latter only. Al., Ell., Mey. join it with the latter only, 
of God and our Father. 


V. 5. ἡ δόξα, sc. εἴη. Cf. v. 3. Far. supplies ἐστίν, incorrectly, I think. 
Whether ἡ is here the generic article (¢o whom be glory), or is to be rendered 
to whom be the glory (that which belongs to God from his character, EIL, Alf., 
that which belongs to Him for this θέλημα, Mey.) is not certain. Perh. the 
latter is preferable. 


V. 6. οὕτως ταχέως, so guickly (after their conversion as the zerminus a 
quo, Alf., Mey. ; after the entrance of the false teachers, Ell. The former 
view seems preferable). — μετατίθεσθε : pres., not perf., ave removing, are 
passing over. — ἀπό w. gen., from, away from. — τοῦ καλέσαντος, him who 
called, i. e. God the Father. — Χριστοῦ : not w. τοῦ καλέσαντος, but w. 
ἐν χάριτι, tn the grace of Christ (the element, the medium), Alf., Co., Far.: 
by the grace, etc., Ell., Mey. Not zuzo, etc. It seems better to retain the 
exact primitive signification of the prep. where the connection admits of 
it: hence, I prefer to render it, 272 216 grace of, εἴς. : χάριτι without the 
article, made definite by the following gen. W. p.125:2.b. Also foot- 
note 2; Butt. p. 88. — εἰς ér. edayy.: ito another gospel, into a different 
gospel. 

V. 7. ὃ οὐκ ἔστιν ἄλλο : which is not another: i. 6. another of the 
same kind. ἕτερος means another of a different kind; ἄλλος, another of 
the same kind; 6 relates most naturally to ἕτερον εὐαγγέλιον (another gospel 
of a different kind). —et μή : except that, save that, only that. Note the 
peculiar use of ef μή in N. T. Greek. — τινές εἰσιν οἱ ταράσσοντες, κτέ.: 
there are some who trouble you (disturb, agitate you), etc.; a reference to the 
Judaizing teachers. 


V. 8. Kal ἐάν, even if.—tmap ὅ : contrary to that which; a frequent 
use of παρά w. acc. in classic as well as N. T. Greek. Cf. mapa τὰς σπον- 
dds. Χεη. --- ἀνάθεμα ἔστω : let him be accursed (lit. let him be a curse) : 
cf. κατάρα and ἐπικατάρατος, iii. 13. For the earlier and later meaning of 
ἀνάθεμα, see L. ἃ Sc. The meaning excommunication, afterwards given to 
ἀνάθεμα, is foreign to the N. T. use. In Luke xxi. 5, ἀνάθεμα is used 
(Tisch. ed.) in the earliest sense ; yet some edd. read there ἀνάθημα. 

V. 9. ὡς προειρήκαμεν : as we have said before. Does this simply re- 
peat with emphasis v. 8 (so Chrys., Luth., Erasm., Beng., Neand., Win., 
and many others), or does it refer to the actual visit (the second) of the 
apost. among the Gal.? The latter is more probable. So Olsh., de Wet., 
Ewald, Wieseler, Mey., Alf., Ell., and others. — kal ἄρτι πάλιν λέγω : ow 
also (in distinction from the time when he, with his associates, had said it 
among them) again Jsay. Ell. remarks, “ ἄρτι is not used in Attic Greek 


CHAPTER I. 10-13. 7385 


for purely present time.” Yet see L. & Sc. for the contrary. It is rare in 
Att. Greek, but frequent in N. Test. — εἴ τις... εὐαγγελίζεται : note here the 
‘*simple particular supposition ” (Good.), the supposition of an actual fact : 
if any one preaches a gospel to you. Cf. above, ἐὰν ἡμεῖς, xré., w. sub- 
junc. : ‘a general supposition ” (Good.): ““ 27, (ever) we, or an angel,” etc. : 
not the supposition of an actual fact. — ὑμᾶς : direct obj. of evavy. ; in v. 8, 
w. dat. ὑμῖν : no apparent difference in the idea. ‘‘ The change is acciden- 
tal.” Mey. 

V. 10. ἄρτι, as above, in the definite sense xow, just now, in what [am 
now saying. — γάρ : the connection of the thought is, “1 venture to make 
this strong statement respecting the Judaizing teachers, for I am not seeking 
to please men” (ἀνθρώπους, human beings). — πείθω : the pres. and still 
oftener the imperf. may denote attempted action. — τὸν" θεόν, sc. πείθω : 
an unusual combination : am J now trying to persuade, am I now trying to 
win over, men, or God? The thought is made clearer by the clause follow- 
ing. — el... ἤρεσκον (apéoxw)...dv ἤμην (Att. qv) : supposition with contrary 
reality, referring to present time: z2f J were sttll (at the present time) pleas- 
ing, etc., J should not be (now), etc. It suggests, ‘‘ But I am not pleasing, 
or trying to please, men ; and I am a servant of Christ.” 

V. 11. Introduction to the apologetic portion of the epistle. — Γνωρίζω : 
I make known to you. — δέ : continuative. — τὸ εὐαγγέλιον may be viewed 
grammatically as the direct object of γνωρίζω, or as the subject of οὐκ ἔστιν, 
and placed before ὅτε to give it greater prominence (frolepsis, or anticipa- 
tion). The latter is usu. preferred. — kata ἄνθρωπον, according to a man, 
after the manner of a man, ts not like anything human. 

V. 12. οὐδὲ yap ἐγώ, xré.: For neither did 7 (any more than the other 
apostles) recetve tt from a man. οὔτε ἐδιδάχθην (διδάσκω), nor was 7 taught 
zt, i. e. ** I did not learn it by any ordinary process of instruction.” — ἀλλὰ 
δι᾿ ἀπ.: διέ (7 received it) through a revelation. —’*Invot Χριστοῦ may be 
viewed as objective or as subjective gen. The latter is usually preferred : 
through a revelation from Jesus Christ. Yet cf. v. 16, which would favor 
the former. When and how this revelation was made, the apostle does not 
inform us ; and I do not value human conjectures on such points. 


V. 13. Paul here begins a historical statement to prove the foregoing. — 
ἠκούσατε: ‘‘ ye heard: not as Eng. version, ye have heard” (Alf.). Why 
not? May they not have continued to hear something about the early life 
of Paul up to the date of this epistle? If so, it would be natural for us to 
use the perfect tense here. That the aorist is used where we more naturally 
use a perfect tense is denied by some grammarians; but I agree fully with 
those who take the opposite view both in classical and N. Test. Greek. See 
Butt., Kiih., Kriig., Had., Good., et al. See especially Alex. Butt. N. Test. 
Gram. § 137. ---τὴν ἀναστροφήν ποτε: my manner of life once (i. 6. 


316. NOTES ON GALATIANS. 


formerly). The position of ποτέ is such as to connect it in meaning with 
ἀναστροφήν, not w. ἠκούσατε. Cf. Alex. Butt., p. 91. Note also this later 
use of ἀναστροφή. See L. ἃ Sc. —év τῷ ᾿Ιουδαϊσμῷ : in Fudaism, as a 
system contrasted with Christianity. — ὅτι ; declarative, ζζαξ. connect w. 
ἠκούσατε. --- καθ᾽ ὑπερβολὴν ἐδίωκον : beyond measure 7 persecuted (imperf., 
7 continued persecuting). — τὴν ἐκκλησίαν : note the word here in the col- 
lective sense. — ἔπόρθουν (πορθέω : impf.): was destroying: or (with 
Chrys., Theod., Theoph., Butt., et al.), used de conatu; was seeking to 
destroy. 

V. 14. Dependent in const. on ὅτι. --- ὑπέρ w. acc. beyond. — συνηλι- 
κιώτας : in classic Greek ἡλικιώτας, eguals in age: not, I think, so compre- 
hensive in meaning as “‘contemporaries” (Ell.).—év τῷ γένει μου explains 
still further συνήλικ., 22 my own race, in my own nation: γένει may be 
preferred to ἔθνει, as ἔθνος is so regularly used by Paul, esp. in the plur., of 
a foreign nation, — περυσ'.. ὑπάρχων : lit. deing more exceedingly a zealot 
(i. 6. more than the ‘‘many equals in age”): explains προέκοπτον. --- τῶν 
Tat....tapas.: objective gen. w. ζηλωτής : in regard to my paternal tradi- 
tions, i. 6. the traditions of my fathers ; esp. those which were‘held by the 
Pharisees. 

V. 15. εὐδόκησεν : subj. ὁ ἀφ. καὶ Kad. : ὁ θεός after εὐδόκ. is rejected 
by the most critical editors : an explanatory addition (erklarender Zusatz). 
Mey.— 6 ἀφορίσας pe: who set me apart, separated me, i. e. from the rest 
of men. — ἐκ κοιλίας μητρός pov: from my mother’s womb, i. 6. from my 
very birth (denoting the point of time). Cf. ἐκ γενετῆς, Johnix.: 1. Also 
ἐκ γαστρός in classic Greek. — καλέσας (ue): article not repeated ; closely 
connected w. ἀφορ. --- διὰ τῆς χάρ. αὐτοῦ: through (causa medians) 
his grace: note here αὐτοῦ, and observe how seldom the reflexive (αὑτοῦ or 
ἑαυτοῦ) is found in critical editions of the N. Test. Cf. αὐτοῦ, v. 16. 


V. 16. ἀποκαλύψαι (ἀποκαλύπτω : cf. ἀποκάλυψις, apocalypse): w. εὖ- 
ddknoev. — ἐν ἐμοί : in me, within me, i.e. in my soul; not through me, or 
to me, or tn my case, ‘‘ Wherever the primary meaning gives a sense which 
cannot be objected to dogmatically or exegetically, we are bound to abide 
by it.” Ell. A principle of language, the importance of which cannot be 
overestimated. Cf. note on ἐν, v. 6. — ἵνα εὐαγγελίζωμαι : note in N. Test. 
Greek regularly ἵνα w. subjunc. st. optat. after a past tense. Note also the 
pres. (st. aor)., action still going on. — év τοῖς ἔθνεσιν : among the Gentiles. 
Paul regularly began his work in all foreign cities by preaching to the Jews, 
and then to the Gentiles, his chief work being among the latter. — εὐθέως, 
xré., begins the principal sentence. The depend. sent. begins ὅτε δέ. --- 
ov προσανεθέμην (πρός, ἀνά, τίθημι) : 7 made no communication ; cf. ii. 
2 and 6. --- σαρκὶ kal αἵματι : 20. flesh and blood, i. e. to any human being, 
to weak and erring men ; a Hebraism. 


CHAPTER I. 17-22. 317 


V. 17. οὐδ᾽ ἀνῆλθον (ἀνέρχομαι) : nor did Igo up. Many editors read 
here ἀπῆλθον. --- πρὸς.. ἀποστόλους : 20 those who were apostles before me 
(in respect to time, not rank) ; i. e. for the purpose of receiving instruction 
from them. —eis ᾿Αραβίαν : zzto Aradia. Why he went there and how 
long he remained are points on which we have no information. That he was 
not idle during this period‘is more than probable. — πάλιν. It is supposed 
that the Galatians knew of his proceeding directly to Damascus after his 
conversion ; so he says, on returning from Arabia, he went again, etc. 


V. 18. ἔπειτα pera τρία ἔτη : afterwards, after three years (probably 
from the time of his conversion as the ¢erminus a ζτ0). --- ἱστορῆσαι (infin. 
of purpose) : 4o make the acquaintance of, to visit ; but not to obtain instruc- 
tion from. — ἐπέμεινα (ἐπιμένω) πρὸς αὐτόν : 7, remained with him. Note 
this use of πρός w. acc. Cf. Matt. xiii. 56; xxvi. 18; John i. 1; 1 Cor. 
xvi. 7. --- ἡμέρας δεκαπέντε. His stay was cut short. See Acts ix. 
29, 30. . 

V. το. εἰ μή : except. | Note this rendering : εἰ μή occurs in the N. T. 
about ninety times, and is rendered zf zof only five times ; εἰ followed by 
ov occurs much oftener in the N. T. (thirty-one times) than in classic Greek, 
and is regularly rendered ¢f not. — τὸν ἀδελφὸν τοῦ Κυρίου: the brother of 
the Lord. The question whether dded@és is here used in its strict sense, 
a natural brother, or more loosely in the sense of ἀνεψιός, cousin, has given 
rise to interminable dispute. I cannot but think Meyer is right in taking the ἡ 
word in its ordinary and strict sense. Does, then, the verse imply τὸν ἀπό- - 
στολον εἶδον after ef un? If So, we must understand ἀπόστολον in the wider 
sense, as in Acts xiv. 4, and 14: and probably in several other passages ; 
since he was not one of ‘‘ the twelve.”” See Lightfoot on ‘‘ The Name and 
Office of an Apostle” (Ep. to the Gal., p. 92). See also Bib. Dic., article 
‘* Brother.” 

V. 20. &: as lo those things which. — ἰδού : interjec. The verb would 
be i600. — ὅτι : declarative, shat. The const. is elliptical, and the ellipsis is 
variously supplied by γράφω (Mey)., λέγω (De W.), etc. It is not proba- 
ble that any definite word was in the apostle’s mind, as the preceding clause 
is in itself a strong affirmation. In translating, we may omit ὅτε : dehold, 
before God, 7 lie not. This strong asseveration shows the importance which 
the apostle attaches to his statements. 

V. 21. ἔπειτα : afterwards, i. e. after the fifteen days in Jerusalem with 
Peter. — eis τὰ κλίμ. : cto the regions of, étc.: i. 6. far from any inter- 
course with the other apostles. Cf. Acts ix. 30. Note here the use of 
κλίμα. : root of Eng. word clime, also climate. 

V. 22. ἤμην (εἰμί), Att. ἣν. --- τῷ προσώπῳ : 72 respect to, etc. : or as 
we say, Personally. He was certainly not unknown to them by reputation. 
This verse emphasizes still further the thought that he had not been a pupil of 


318 NOTES ON GALATIANS. 


the other apostles. — τῆς ᾿Ιουδαίας : of Fudea ; i. 6. those churches which 
were outside of Jerusalem. The church within the city must have known 
him ὅν face not only through his fifteen days’ visit (cf. Acts ix. 26-30) 
but also as the former persecutor. — ταῖς ἐν Χριστῷ : added to ἐκκλησί- 
ais not only to remove any possible ambiguity in the meaning of ἐκκλησίαις 
(assemblies), but also to emphasize the thought, 2 Christ. 


V. 23. ἀκούοντες ἦσαν : aconst. frequent in N. T., rare in Att. : mas- 
culine in reference to the persons implied in ἐκκλησίαις. ---- ὅτι : may be 
viewed as introducing the following words in a dependent form, but they 
were hearing only that he who was our persecutor in times past is now 
preaching, etc. (Ell., Meyer, Alf.); or, as introducing them in an independ- 
ent form (oratio recta ), but they were hearing only, “ὁ the one persecuting 
us once is now preaching,” etc. So the most. — τὴν πίστιν : the faith, 
not as a body of doctrine, but as the principle of Christian life. — ἐπόρθει : 
cf. note on ἐπόρθουν, v. 13. 


V. 24. ἐν ἐμοί : zz me, i. 6. viewing in me the grace of God, and hence 
the occasion for glorifying Him. Cf. note on ἐν ἐμοί, v. 16. 


CHAP. II. Paul proceeds to show still further his independence 
of the other apostles. On visiting Jerusalem again, after an absence 
of fourteen years, he presents to the apostles there — particularly to 

-James, Cephas, and John —a statement of the doctrines which he 
preached, and then receives from them the right hand of fellowship, 
vv. I-10. Afterwards, when Peter visited Antioch, and showed a 
lack of consistency and courage in adhering to Christian principles, 
Paul openly rebuked him, thus again proving his independent apos- 
tleship, vv. I1 -- 21. 


V. 1. ἔπειτα: afterwards, i. 6. atter his stay in Syria and Cilicia. 
Cf. i, 21. — διὰ.. ἐτῶν : passing through a period of, etc. A long time, 
during which he had preached without instruction from the other apostles. 
Briefly rendered, Zhen, after fourteen years. —wédw ἀνέβην εἰς ‘Iep. : 
Meyer thinks this the second journey to Jerusalem after his conversion ; 
Ell., Alf., et. al. consider it the third (A.D. 50), related in Acts xv. The 
point can hardly be settled beyond controversy. — μετὰ BapvaBa (gen. 
I declens.)...cal Τίτον : with Barnabas, taking Titus also along with (us). 
Paul appears here as the prominent person. 


V. 2. κατὰ ἀποκάλυψιν : 772 accordance with a revelation, i. e. a divine 
revelation. In what manner this revelation was made to him, he does not 
inform us ; and it is vain to speculate. — ἀνεθέμην (ἀνατίθημι) : 77 communt- 
cated, Cf. προσανεθέμην, i. 16. ---- αὐτοῖς : 20 them, i. 6. to the Christians 


CHAPTER II. 3-6. 319 


in Jerusalem. — τὸ εὐαγγέλιον : the leading doctrine of which was, Fustifi- 
cation by faith. —«npboow: pres. denoting that which was habitual, — 
that which was continued at the time of writing the letter. — kar’ ἰδίαν δέ, 
κτὲ. : but privately, etc. Meyer, Ell., Light. suppose this to denote an- 
other, fuller and more confidential, communication. Alf. et al. think it 
restates and defines the preceding clause, and that only one statement of his 
doctrines was made at this time in Jerusalem. It is difficult, and not neces- 
sary for the general argument, to decide between these two views. — μή 
πως... ἔδραμον (aor. of τρέχω) : Meyer regards μή here as introducing an 
indirect question (see L. ἃ Sc., μή). The two clauses would then be ren- 
dered: but privately to those of high reputation (to ascertain) whether I am 
not perchance running, or did run, tn vain (1. 6. in their judgment. Paul 
had himself no doubt of the correctness of his doctrines, having received 
them directly by revelation from Jesus Christ). Alf., Ell,, et al. take μή here 
as a final conj. like ἵνα μή, and render: Jest by any means J might be run- 
ning, or have run,in vain. τρέχω is in form either indic. or subjunc. ; but 
ἔδραμον can be only indic., and this is certainly an objection to viewing μή 
as a final conj. : 2 order that not = lest. No grammatical objection can 
be urged against the const. of Meyer, and the thought is equally clear and 
pertinent. (τρέχω, a figure borrowed from the Grecian stadium, with 
which the readers of this epistle were doubtless familiar.) 


V. 3. GAN οὐδὲ Tiros, xré. This was a test case ; and as Paul’s view 
prevailed, it was a decisive proof that he had not in their judgment run in 
vain ; that is, had not preached a false gospel. 


Vv. 3, 4, 5. A statement of the result of the more public address before 
the church ; vv. 6 ff.: the result of the more private conference with those — 
of high reputation ; i. e. if we adopt Meyer’s & Ell.’s interpretation of v. Ὁ: 
— οὐδὲ... ἠναγκάσθη implies a pressure brought to bear upon Paul, and suc- 
cessfully resisted. 

V. 4. 8€ connects this closely with what precedes : and that on account 
of the false brethren stealthily brought in. Bear in mind the negative state- 
ment of the preceding verse, — was not compelled, εἰς. --- οἵτινες : men who ; 
not precisely equivalent here to of. — παρεισῆλθον (παρά, els, ἔρχομαι) : crept 
in. — va, w. fut. indic. (a const. not occurring in classic Greek), denoting 
definite expectation of success. — κατα, : intens. 


V. 5. τῇ ὑποταγῇ, dat. of manner w. εἴξαμεν : to whom not even for an 
hour did we yield in the (required) subjection. —va...dvapetvy (aor. sub- 
junc., διά, chrough, intens., μένω, to remain). Note inthe N. Test. regularly 
iva w. the subjunct. st. optat. after an historic tense. 


V. 6. ἀπὸ δὲ τῶν Sox. : const. changed (anacoluthon), and the thought 
resumed in ἐμοὶ γάρ, xré. : but from those who were of high reputation (lit. 


320 NOTES ΟΝ GALATIANS. 


seeming to be something), whatsoever they were, ἐξ matters not to me — God 
accepts not a man’s person — to me certainly (γάρ) those of high reputation 
communicated nothing (προσανέθ. : cf. i. 16). I think we are not by any 
means to understand Paul as speaking disparagingly of the other apostles, 
but only as affirming his. own entire independence and equality. For the 
rendering of yap, as intensive and explicative, see Lex. 


V. 7. ἀλλὰ τοὐναντίον (= τὸ ἐναντίον) : closely connected in thought 
with the preceding, as introduced by yap. — ὅτι πεπίστευμαι : that 7 have 
been intrusted ; the perf. denoting that he was still in possession (Win. 
§ 40, 4). --- τὸ εὐαγγ. : acc. of remote obj. w. a pass. verb (Win. § 32, 5). 
— Πέτρος, sc. πεπίστευται τὸ εὐαγγέλιον. Peter was the first to preach the 
gospel to the uncircumcision ; but his chief work was as apostle of the cir- 
cumcision. Baur, naturally enough for him, finds here a reference to two 
different gospels. Such an idea contradicts this whole passage, especially 
v. 9, and is disproved by all that we can learn of Peter from his Epistles and 
from the Acts. 


V. 8.. Parenthetical, confirming the preceding statement. — 6 yap évep- 
γήσας, for He that wrought, sc. ὁ beds. — Πέτρῳ, ἐμοί : are they depend- 
ent on ἐν (in Peter, in me); or are they dat. comm. (for Peter, for me)? 
The latter is preferred. Mey., Alf., Ell., et al. 


V. 9. Kal γνόντες (γιγνώσκω) : connect w. ἰδόντες, v. 7. --- Ἰάκωβος 
(cf. i. 19) : naturally mentioned first in the order, because he was pastor of 
the church in Jerusalem. — ot δοκοῦντες στῦλοι εἶναι : who were accounted 
as pillars (lit. those seeming to be pillars) ; στῦλοι, a familiar metaphor, by 
which the church is viewed as the temple of God. Where the other apos- 

_tles were at this time, and how they were laboring, we have no definite in- 
formation, interesting as the question is. — κοινωνίας, w. δεξιάς : right 
hands of fellowship ; the extending of the right hand being a common sign 
of confidence and of a pledge. —tva ἡμεῖς, cre. : that we, into the midst 
of the Gentiles; and they, into the midst of the circumcision. The thought 
is not less clear, and is even more forcible, with the ellipsis. Shall we sup- 
ply grammatically πορευθῶμεν and πορευθῶσι (Bengel, Wieseler), or ἀπόστο- 
λοι γενώμεθα and γένωνται (Beza, Ell. undecided between the. two), or 
εὐαγγελισώμεθα and εὐαγγελίσωνται (Win., Usteri, De Wette, Meyer in his 
last edit.) : εἰς w. a verb of rest occurs much oftener in the N. T. than in 
classic Greek. For εἰς w. εὐαγγελίσασθαι, cf. 2 Cor. x. 16. 


V. το. μόνον, xré. The brevity of the expression is again forcible. 
It is not necessary to supply mentally any verb. — τῶν πτωχῶν : the poor (in 
Sudea), placed before ἵνα for emphasis. — μνημονεύωμεν, plur. ; ἐσπού- 
Saca, sing. (σπουδάζω). Soon after this interview in Jerusalem occurred — 
probably the separation of Paul and Barnabas (Acts xv. 39). --- ὐτὸ τοῦτο, 


CHAPTER II. 11-14. 321 


an intensive epexegesis of 8: lit. which, this very thing. Does ἐσπούδασα 
(aor.) denote momentary action, or ‘‘simple past action, with none of the 
limitations as to completion, continuance, repetition, etc.” (Good.)? I think 
the latter. 

V. 11. ff. An additional proof, and a very striking one, of Paul’s inde- 
pendence. — ὅτι δέ, xré. Probably this occurred soon after the conference 
in Jerus. (Acts xv. 30, ff.). So Alf, Mey., Ltft. Others place this occur- 
rence later (Acts xviii. 23). So Neand., Lange, Wieseler.— αὐτῷ w. ἀντέ- 
στην (ἀνθίστημι : w. dat.) : 7 withstood him, resisted him. — ὅτι κατεγνω- 
σμένος (καταγιγνώσκω) Av: lit. because he had been condemned. The 
question arises, By whom condemned? By himself, his own conscience ? 
(So Alf.) By the church in Antioch? (So Meyer, Ell.) The latter seems 
more probable; but perhaps both may be implied. The rendering, was 
to be blamed, as in the Eng. version, would be expressed by καταγνω- 
στὸς ἢν. 

V. 12. τινάς : note how often in N. T. Greek the subj. of the infin. fol- 
lows it. — ἀπὸ ᾿Ιακώβου : from Fames (the pastor in Jerusalem): connect 
w. ἐλθεῖν. Why they came to Antioch, and why Peter was there, we are 
not informed. Nothing is said of this, or of the disagreement between Peter 
and Paul, in the Acts. — μετὰ τῶν ἐθνῶν συνήσθιεν (συνεσθίω) : participat- 
ing with the Gentiles, he used to eat with (them). Note the ordinary distinc- 
tion between μετὰ w. gen. (participating with), and σύν w. dat. (tn company 
with). — ἑαυτόν, w. both verbs, ὑπέστελλεν (ὑποστέλλω) and ἀφώριζεν (ἀφο- 
ρίξω) : both verbs impf., degan to withdraw and separate himself. — τοὺς 
ἐκ περιτομῆς : those of the circumcision (lit. those out from, etc.), i.e. the 
Fewish Christians. Recalling what is said in Acts x., also in Acts xv. 6 ff., 
the course of Peter on this occasion at Antioch is truly surprising. He does 
not appear yet to have become infallible, but to have shown rather more than 
ordinary weakness. 


V. 13 shows the influence of Peter’s unchristian example. — συνυπεκρί- 
θησαν (σύν, ὑπό, κρίνω) αὐτῷ : dissembled with him. —ot λοιποὶ ᾿Ιουδαῖοι : 
the rest of the Jews, i. 6. the Jewish Christians living in Antioch. — ὥστε, 
w. nom. and finite verb, denotes a result or consequence viewed as a fact ; 
w. the infin., or acc. and infin., it presents an action subjectively, as simply 
thought of: it may, or may not, be a fact. —cvvarhyxOn (σύν, ἀπό, dyw): 
was carried away with (them). -abrav (before the governing word, em- 
phatic ; refers to Peter and the rest of the Jews) τῇ ὑποκρίσει (dat. of 
means) : ὄν their dissimulation (so Meyer, Ell., Alf.) : wth their dissimu- 
lation (Ltft. et al.). I prefer the former. 


V. 14. ὅτι οὐκ ὀρθοποδοῦσιν (depends on a verb of past tense. In 
classic Greek the optat. would be more usual : yet the const. here would be 
admissible. InN. T. Greek, ‘‘ the optat. as the mood of indirect assertion 

21 


322 NOTES ON GALATIANS. 


is completely excluded.” Butt.) : lit. that they do not walk straight (Alf.) : 
in an Eng. idiom, chat they were not walking uprightly (Ell) : ὀρθοποδεῖν 
(ὀρθός, πούς), not found elsewhere in the written language (Meyer). — πρός, 
κτὲ,, according to (so the most): perhaps, with a view to would present 
the relation more accurately. Not, I think, towards, as a few render it. — 
ἔμπροσθεν πάντων : defore all, i.e. before the whole church. What follows 
to the end of the chapter is probably a condensed report of Paul’s address. — 
el...{79s (ζάω, irreg. contract.) : simple supposition (ei w. pres. indic.): if 
thou, being a Few, art in the habit of living as a Gentile, etc. — πῶς... 
ἀναγκάζεις : Low dost thou compel, etc., or, used de conatu (an attempted 
action), how dost thou try to compel, etc. (not indeed directly and openly, 
but indirectly by example) ? — ἰουδαΐζειν : δῶ Fudaize, i. e. to observe the 
customs of the Jews. 


V. 15. ἡμεῖς, xré. It is usual to supply here ἐσμέν : We are by birth, 
etc. The punctuation of Tisch., however, suggests ὄντες : We being Fews 
by birth,...and knowing...we also (καὶ ἡμεῖς) believed, etc. —apaptwdol, 5272- 
ners, as viewed from the Jewish standpoint; perhaps used with a slight 
degree of irony. 

V. 16. οὐ δικαιοῦται : emphat. position. — ἐξ (ot of, as a result of, by) 
ἔργων νόμου : dy (the) works of (the) law: “deeds by which the requisi- 
tions of the law are fulfilled.” Ell. In the Epistle of James, ἔργα is used 
in a very different sense, — of those works which grow out of Christian 
faith. — ἐὰν μή : bear in mind οὐ δικαιοῦται : ὦ man ἐς not justified by the 
works of the law (he is not justified), except through, etc. Cf. i. 19, note. 
— Χριστοῦ ᾿Ιησοῦ, the object of faith. — ἐξ and διά denote the same idea 
(causality), in two forms (source and means) ; as Paul in general was fond 
of a change of prepositions (Meyer) ; cf. Rom. iii, 30. — καὶ ἡμεῖς. Meyer 
begins a new sentence here, supplying ἐσμέν just above, and putting a period 
before kai. — ὅτι... σάρξ : because by the deeds of the law shall all flesh fail 
to be justified ; οὐ goes with the verb (Meyer, Alf., Ell., et al.). The fut. 
tense indicates that it never will, and never can, take place; πᾶσα σάρξ, 
nearly the same idea as ἄνθρωπος above, but denoting more fully the idea of 
moral weakness and sinfulness. : 


Ν. 17. ἐν Χριστῷ : zz Christ. ΤΊ 15 not necessary to depart from the 
exact meaning of ἐν here: 27: Christ, as the element in which we move ; or, 
more strictly still, the person in whom we live. — εὑρέθημεν (εὑρίσκω) : have 
been found (Meyer, befunden worden sind, or erfunden wurden; inventi 
sumus, Vulg., Beza, Calvin, et al. ; were found, Alf. ; are found, Ell.). — 
καὶ αὐτοί : w. the subj. of εὑρέθημεν : we ourselves also (Peter and Paul). — 
ἁμαρτωλοί (as above) : pred. w. εὑρέθ. --- dpa (an emphatic and anxious 
interrog. particle, L. & Sc.), the reading of Meyer, Tisch., Ell., Ltft., Alf. ; 
ἄρα (illative), the reading of Lachm., Butt., Hofm., Wieseler : is Christ a 


CHAPTER II. 18-21. 323 


minister of sin? If, in seeking to be justified in Christ, in Him alone, we 
have been found sinners, if this is the result, and the only result, of believ- 
ing in Christ, we naturally put the question, 7s Christ a minister of sin ? 
Does faith in Him lead to this, and this only, that we find ourselves sin- 
ners? The argument is a reductio ad absurdum (E1l.). 


V. 18. A confirmation of μὴ γένοιτο : by no means! Set aside such a 
supposition, and rely for justification on faith in Christ alone: for if J am 
(now) butlding up again those things which I (then) pulled down (namely, 
Judaism), 7 prove myself (to have been at that time and in that act) @ trans- 
gressor. 


V. 19. (But such a supposition is not te be entertained.) or 7, etc. — 
διὰ νόμου... ἀπέθανον : through the law (i. e. the Mosaic law) ded (became 
a dead man: such was the result of the law to me), ded (tn my relations) 
to the law (νόμῳ, dat. of reference). — θεῷ : (72. my relations) to God. — 
ζήσω : if this is regarded as the fut. after ἵνα (a rare const.), it may denote 
the continuance of the relation ; if it is used as a subjunc. aor. (a frequent 
const. after iva), then it denotes simply the fact of the relation (without,re- 
ference to the idea of momentary or continued action). 


V. 20 dwells on the idea of v. 19 : Χριστῷ συνεσταύρωμαι, correspond- 
ing to, and explaining, ἐγὼ.. ἀπέθανον, and the rest of the verse, ἵνα.. ζήσω. 
— ζῶ... ἐγώ, {4...Xprords : each word made emphatic by its position, 4xd 
I no longer live; but CHRIST σοί in me. It is difficult to represent the 
rhetorical force properly in English. The two most emphatic words are 
ἐγώ and Χριστός. The comma after ζῶ δέ (suggesting the inaccurate ren- 
dering, Nevertheless, 7 live, yet not 7) is now left out in all critical editions. 
— ὅ (neut. fr. ὅς) : acc. of cognate meaning w. ζῶ lit., what 7 now live, 
etc., equivalent to, che life that I now live, εἴς. --- ἐν πίστει ζῶ : (this) 7 
live in faith, etc; 6 suggests the anteced. τοῦτο, cogn. acc. w. ζῶ in this 
clause. — τοῦ υἱοῦ : object. gen. w. πίστει ; τῇ making plainer the connec- 
tion between the two. — ἐν σαρκί, ἐν πίστει : note the arrangement, mak- 
ing the contrast more striking. 


V. 21. οὐκ ἀθετῶ (asyndeton, making the repetition of the foregoing 
thoughts more striking): 7 do not set aside, make void, nullify, etc. (as I 
should do, if I adopted Judaism). — εἰ yap...dpa ἀπέθανεν : For if right- 
cousness is by the law (as the present conduct of Peter might imply), cen 
Christ died in vain (gratuitously, without cause) ; a tragical, but legitimate, 
conclusion. Observe that up to v. 18, Paul uses the plur., including Peter. 
From that point onward he uses the sing., thus speaking of himself only. 
We may well suppose that Peter would have no reply to make to this clear 
and striking presentation of Christian doctrine. 


324 NOTES ΟΝ GALATIANS. 


Cuap. III. The two preceding chapters are apologetic. Paul 
now enters on an argument more strictly polemic. Vv.1-5. Ex- 
pression of surprise at the conduct of the Galatians, and an appeal 
to their own Christian experience. 6-9. Abraham justified by faith. 
They are his sons, and are blessed with him, who have his faith. 
1o—12. None are justified through the law. 13,14. Christ by His 
death has freed us from the curse of the law. The blessing of Abra- 
ham imparted to the Gentiles in Christ. They receive the promised 
Spirit through faith. 15-18. The covenant made with Abraham 
and his seed, which is Chfist, cannot be set aside by the law, 
which was given so long afterwards. 19. Why the law was given. 
20-22. Was not opposed to the promises. 23-28. Intended to 
lead us to Christ. That being accomplished, its office has ceased. 
All who are in Christ united in one. 29. They are Abraham’s seed 
and heirs, according to promise. 


V. 1. ἀνόητοι, without reflection, foolish (as is shown in turning from 
faith in Christ to Judaism). — οἷς relates to ὑμᾶς : you, to whom visibly ; you, 
before whose eyes. — - τροεγράφη (προγράφω). The meaning has been much 
disputed : usually taken in the sense (a) antea depictus est (formerly set 
forth), or (b) palam depictus est (openly, evidently set forth). The latter is 
preferred by the great majority of modern scholars. The meaning, was 
described formerly (Meyer, followed by Alford) seems less natural ; and 
not required by the use of προεγράφη, as Meyer argues. — ἐσταυρωμέ- 
vos (σταυρόω) : closely connected w. προεγράφη (without the intervening ἐν 
ἡμῖν, on which Meyer lays much stress) : was portrayed, was evidently set 
forth (as) crucified ; ἐσταυρωμένος placed with emphasis at the end. 


V. 2. The folly of their error shown to them by several pointed ques- 
tions in this and the following verses. — μαθεῖν (μανθάνω) : to earn (not as 
a pupil ; but in the general sense, Zo ascertain). —ad ὑμῶν : note here ἀπό 
w. gen. of a person (found in later classic writers, as well as in N. T. Greek) : 
from a person was commonly παρά w. gen. in classic Greek; ἀπό denoted 
simply departure from (something) : παρά w. gen. communication from (an 
agent). This distinction seems not to be wholly lost sight of inN. T. (Cf. 
Win., Butt.) : ἐκ or ἐξ, out of, out from, as a result of, by means of. —& 
ἔργων νόμου : cf. ii. τ6. -- τὸ πνεῦμα : the Spirit, i. e. the Holy Spirit (in His 
various manifestations). — ἢ ἐξ ἀκοῆς πίστεως : or by the hearing of faith ? 
ἀκοή may mean the act of hearing, or the thing heard, the rumor, the message, 
the preaching. The latter is the prevalent meaning in the N. T. With this 
view, we may render ἐξ ἀκ. ml. : dy the message of faith, by the preaching of 


CHAPTER III. 3-5. 325 


faith (faith as an active principle in the heart) So Alf, Ell., Mey., 
De Wet. : 

V. 3. οὕτως here points to what follows ; a usage more frequent in the 
N. T. than in classic Greek. — πνεύματι, σαρκί : Christianity and Judaism 
are pointedly contrasted in these two words. —viv...émuredetoGe (ἐπί in- 
tens., τελέω, Zo end. The verb is either pass. or mid., pres. or Attic fut. 
in form). Alf., Ell., Con., Mey. take it as pres. pass. : 476 ye now being 
made perfect in the flesh ? This, however, is a very rare meaning of ém- 
τελέω (comm. 20 do, perform, accomplish, to bring to an end.) To make 
perfect is ordinarily expressed by τελειόω. I prefer, therefore, with the 
majority of modern scholars, to render it, ave ye now making an end in the 
flesh ? (Having made a beginning in Christianity, are ye now making an 
end in Judaism?) So Ewald, Hofm., De Wette, Wieseler, et al. A few 
regard ἐπιτελεῖσθε as Att. fut. ; and the emphatic νῦν does not, as Meyer 
affirms, forbid this ; since the fut. does not forbid the idea of entrance on 
an action and continuance. Thus, it may be rendered, having begun with 
the Spirit, will ye now end with the flesh? The distinction bet. τελέω or 
ἐπιτελέω, and τελειόω, in the N. T. is important. 

V. 4. τοσαῦτα ἐπάθετε (πάσχω) εἰκῆ ; Did ye suffer (or in an Eng. 
idiom, have ye suffered) so many things in vain? The Galatians would 
readily understand the allusion, though we are not informed what the suffer- 
ings were. Very likely it may have been ‘‘ the spoiling (ἁρπαγήν) of their 
goods.” See Heb. x. 34. It is quite unnecessary to take ἔπαθον here in 
any other than its ordinary meaning. Three different words are rendered 
in vain, — μάτην : recklessly, without plan, at random, Lat. frustra; 
δωρεάν : gratuitously, to no purpose, Lat. gratis ; and εἰκῆ (closely akin in 
meaning to μάτην), rashly, heedlessly, Lat. cemere,—elye καὶ εἰκῆ : if at 
least even in vain! or as a writer might now express the idea, Oh ! can 
it be that it was all in vain! Simply a strong expression of the apostle’s 
emotion. The interpretation, 7f αὐ least it be only in vain (and proceed to 
nothing worse. Meyer, De Wet., et al.) seems to me less natural and forci- 
ble ; although the word εἰκῆ, heedlessly, rashly, without purpose, would 
admit of this turn. 

V. 5. οὖν resumes the thoughtinv. 2. Itisto be noted, however, that ἐλά- 
Bere, ν. 2, is aor., did ve receive, etc., while ὁ ἐπιχορηγῶν...ἐνεργῶν are pres., 
fle that supplieth...and worketh (now, habitually). The reference appears 
to be to the remarkable outpouring of the Holy Spirit and the miraculous 
powers which attended the first proclamation of the gospel. — δυνάμεις may 
mean miraculous powers (1 Cor. xii. 28), He that worketh miraculous pow- 
ers in you (i. e. within you) ; or, miracles (1 Cor. xii. 10), He that work- 
eth miracles among you (in the midst of you). The former seems more 
natural in the connection, and is in keeping with the thought in 1 Cor. 


326 NOTES ON GALATIANS. 


xii. 6. — ἐξ... πίστεως ; We may complete the sentence grammatically with 
τοῦτο ποιεῖ ; or w. ἐπιχορηγεῖ...ἐνεργεῖ..τἐν ὑμῖν ; does He supply...by (the) 
works of (the) law, εἴς. ἢ ἀκοῆς, as above, v. 2. 

V. 6. The answer to the preceding question is readily suggested and 
closely connected with this verse: (By the hearing of faith) even as Abra- 
ham, etc. —émiotevoey (same root w. πίστεως : our rendering, therefore, 
w. two different words, “ faith,” ‘‘ believed,” departs from the Greek. 
Note the v-movable before a consonant, also the form of final σ, in Tisch.). 
- τῷ θεῷ : believed God, had faith in God, i. e. in respect to the promised 
seed. Cf. Gen. xv. 6. — ἐλογίσθη (λογίζομαι) : ἐξ (i. e. his faith, τὸ πιστεῦ- 
gat) was accounted. 

V. 7. γινώσκετε (Att. γιγνώσ.) either indic. or imperat.; more forci- 
ble as imperat., Know, therefore. So Ell., Mey., Con., et al.; as indic., 
Alf., Ltft., et al. —otrou, after of ἐκ πίστεως, emphat.: those who are of 
faith, these (and these only). 

V. 8. προϊδοῦσα (rpoopdw) δὲ ἡ γραφή : and the Scripture (spoken 
regularly of the Old. Test.) foreseeimg (a personification). — ὅτι... δικαιοῖ 
(pres. indic. or subjunc. in form ; here indic.): (the fact) that God justifieth, 
etc. The statement of a general truth. — προευηγγελίσατο : προευαγγελί- 
ἕομαι. --- ὅτι, before the oraz. rect., not rendered. — πάντα τὰ ἔθνη (emphat. 
posit.): in the LXX. (Gen. xii. 3) πᾶσαι ai φυλαί (ὩΠΒ 23); but 


τὰ ἔθνη directs the mind to “he Gentiles more distinctly ; the thought which 
Paul has in mind. Note here, as often in N. T., the neut. plur. w. plur. 
verb. 

V. 9. ὥστε w. indic., wherefore, a direct conclusion from vv. 7, 8. — 
σὺν τῷ πιστῷ “AB.: cogether with the faithful (the believing, trusting) 
Abraham. 

V. 10. Proof of the correctness of the conclusion in v. 9, by the axgu- 
mentum ὁ contrario (argument from the contrary). — ὑπὸ κατάραν : fallen 
under, or perh. simply of rest, wader a curse. Note that ὑπό w. dat., comm. 
in classic Greek, is not used in the N. T. ; and perh. the idea (rest under) 
may be conveyed by ὑπό w. acc. Cf. Butt. ὃ 147, 29. --- εἰσίν : subj. πάντες 
understood, anteced. of ὅσοι : a// who. The argument is, that all who are 
of the works of the law (i. e. who depend on them for justification) must 
necessarily fail, and hence are under a curse. — γέγραπται γάρ : confirma- 
tion of the foregoing ; a free citation from Deut. xxvii. 26. — ὅτι, before 
orat. rect., not translated. — τοῦ ποιῆσαι αὐτά : fo do them. Vulg., ut 
faciat ea ; denoting purpose after ἐμμένει. Note the frequency of τοῦ w. 
the infin., expressing purpose, in the writings of Paul and of Luke; a const. 
rare in Attic. 

V. rr. ὅτι δὲ.. ὅτι : And that..-because; the first ὅτι declarative, the 
second causal. —év νόμῳ : 22 (the) law, i. e. “in the sphere and do- 


GHARTER “Ith. -12, 13. 3o7 


main of the law.” Ell. Note the frequent omission of the article w. νό- 
μος, meaning the Mosaic law. Win. ὃ 19; Butt. ὃ 124, 8, c.—mapa 
τῷ θεῷ: with God (i. e. in His presence). —8fAov, sc. ἐστίν. ---- ὃ δίκαιος 
ae xtorrens ζήσεται. Cited from Hab. ii. 4, as a familiar sentence, without 
the usual formula, γέγραπται γάρ. Cited also, slightly varied, in Rom. i. 17, 
ὁ δὲ δίκαιος ἐκ πίστεως ζήσεται ; in Heb. x. 38, ὁ δὲ δίκαιός wou ἐκ πίστεως 
ζήσεται. In the LXX. it stands, ὁ δὲ δίκαιος ἐκ πίστεώς μου ζήσεται. 
A lit. rendering of the Hebrew, but the just man shall live by hts steadfast- 
ness (or his fidelity) ‘an ipavawa Pan ae We may translate the 


Ses 
words here in Galat., the just shall live by fatth, joing ἐκ πίστεως w. ξήσε- 
ται (so Ell., Con., Ewald, Hofm., De Wette, Wieseler, et al.) ; or, joining 
ἐκ πίστεως w. ὁ δίκαιος, he, who is righteous by faith, shall tive (so Chrys., 
Beng., Baumg., Griesb., Winer, Alf., Meyer, et al.). It is difficult to decide 
between the two, as both are logically and grammatically correct. May not 
ἐκ πίστεως, by its position, be connected in thought with both, — the preced- 
ing and the following word? He who is righteous as a result of faith shall 
live thereby. It is usual in this passage to render δίκαιος, just; and yet dc 
καιοσύνη, occurring over ninety times in the N. T., is always rendered right- 
eousness. Would it not be more consistent to render δίκαιος, righteous, in 
this place ? 


V. 12. οὐκ ἔστιν ἐκ πίστεως : 2s not (a result) of faith; does not pro- 
ceed from it; ἀλλά, xré., Sut (its real character is indicated by the words) 
he that hath done them (αὐτά, the things contained in the law) shal/ Live in 
them (αὐτοῖς, same as αὐτά), in their sphere, not in the sphere of faith. 


V. 13. Note the asyndeton, by which the statement is made more strik- 
ing. — ἡμᾶς (can apply only to the Jews, Paul himself included) ἐξηγόρα- 
σεν (ἐξ, ἀγοράζω, fr. ἀγορά) ἐκ τῆς, xré. (Note the ἐκ before the noun, and 
in compos. w. the verb: an idiom more frequent in later Greek) ; lit. dought 
us out from the curse of the law (i. e. of the violated law). — γενόμ. : partici- 
ple denoting means or manner, dy becoming, etc. — ὑπὲρ ἡμῶν : for us, in 
our behalf. Though ὑπέρ in the N. T. may sometimes have the meaning, 
instead of, yet it is far more in keeping with the principles of language to 
give it the ordinary meaning where the connection does not plainly require a 
departure from such meaning. Hence, we take ὑπέρ here in the sense, 
for, in behalf of. The thought, instead of, is expressed by ἀντί. --- ὅτι 
γέγραπται : because it has been written ; a confirmation of yevduevos...Kar- 
dpa. The words following are a free citation from Deut. xxi. 23. (In the 
LXX., κεκατηραμένος ὑπὸ θεοῦ πᾶς κρεμάμενος ἐπὶ ξύλου.) The passage in 
Deut. alludes to the ignominy or curse of exposure on a stake or cross after 
execution, in the case of notorious criminals ; and the point of comparison 
is the ignominy or curse implied in such exposure : ἐπὶ ξύλου (= σταυροῦ), 


3238 NOTES ON GALATIANS. 


on a stake, on a cross; ξύλον ii N. T. = Heb. Vd, meaning either 2 piece 
of timber, or a tree. 1 


V. 14. ἵνα, xré. (connect w. Χριστὸς... κατάρα, the intervening ὅτι... ξύλου 
being parenthetical) : tn order that the blessing of Abraham (i. e. the bless- 
ing promised to Abraham. Cf. v. 8).—év Xp. "Ino. : in Christ Fesus. 
No blessing is promised out of Him. —tva...rlorews : in order that we 
(both Jews and Gentiles) ; a second and more complete statement of pur- 
pose. — τὴν ἐπαιγγελίαν τοῦ πνεύ. : the promise of the Spirit, i. e. the reali- 
zation of the promise. — διὰ τῆς πίστεως (emphat. position) : through faith 
(σού through the works of the law). Cf. vv. 2-5. 


V. 15. “AdeAdot: an affectionate address. How different from v. 1, 
when another thought was in the mind of the apostle! —Katd ἄνθρωπον : 
7 speak (in what Iam about to say) after the manner of a man (ἄνθ., ὦ 
human being), 1 use an illustration from human affairs. — ὅμως, w. this 
accent, adversative, yet, nevertheless. (Not to be confounded w. ὁμοίως, 
in like manner ; or w. ὁμοῦ, together.) Connect closely in thought w. οὐδείς, 
— διαθήκην : probably not meant here in the specific sense, Zestament, or 
will; but in the general sense, covenant, contract: obj. of ἀθετεῖ ἢ ἐπιδια- 
τάσσεται (ἐπί, διά, Tdoow) : though a covenant, when confirmed, be (only) a 
man’s (covenant), yet no one sets (it) aside or adds to (it); ἐπιδιατάσσε- 
ται, arranges additional specifications. ‘The concessive idea, though, often 
lies in a participle (here in κεκυρωμένην, fr. κυρόω). If a human covenant is 
binding, how much more a covenant from God, such as He made with 
Abraham ! 


V. 16. δέ: continuative. — ἐρρέθησαν : pres. wanting ; usu. referred to 
pres. φημί. --- at émayyedlar: the promises, not less sacred and binding cer- 
tainly than an ordinary business contract; plur. as repeated in different 
forms and on different occasions. — τῷ σπέρμ. αὐτοῦ : emphat. — οὐ λέγει : 
He (the one who gave the promises) does not say. — ὡς ἐπὶ πολ.; ὡς ἐφ᾽ ἑνός = 
as of many, as of one; ἐπί w. gen., on, upon, in a variety of relations : here 
in the sense, concerning, of, a rare use.— ὅς ἐστιν Χριστός : the relat. ds 
agrees here, not w. the anteced. σπέρμα (neut.), but w. the pred. Χριστός, 
as the emphatic word. This occurs occasionally in classic as well as 
N. T. Greek: and to thy seed, which is Christ. Vf we understand this 
as meaning the personal Christ Jesus, which seems most natural, we must 
bear in mind that all believers are viewed as ove (and included) zz Christ 
Fesus. CL vy. 28, 


V. 17. And this (pointing to what follows) Z say ; introducing emphati- 
cally the specific conclusion from vv. 15, 16. — διαθήκην, obj. of axupot. — 
προκεκ. : before confirmed (i. e. before the giving of the law). — 6...vdpos : 
the intervening words having the position and force of an attributive adj. : 


CHAPTER III. 18, τό: 329 


the law, coming four hundred and thirty years later (than the promise) ; 
μετὰ... ἔτη (ἔτος) : lit. after, etc. ; γεγονώς (γίγνομαι), having taken place, 
having come. — οὐκ ἀκυροῖ (indic. ἀκυρόει, -pot): doth not annul, invali- 
date, —¢is τὸ w. infin., se as to, etc. ; a construction especially frequent in 
the style of Paul. — καταργῆσαι (aor. act. infin., fr. καταργέω), to render 
(ἀργός, idle, inoperative ; to make void). — τὴν ἐπαγγελίαν : note here the 
sing. : the promise (the specific promise, fulfilled in Christ). For ἃ discus- 
sion of the chronological questions suggested by this verse, see Bib. Dic., art. 
Chronology, B. 

V. 18. Confirms the preceding statement. — ἐκ, ἐξ, διά : cf. ii. 16, notes. 
- ἡ κληρονομία (sc. ἐστίν) : the inheritance (in the highest Christian 
sense). In the O. T., spoken of the division of the land of Canaan ; in 
the N. T., of the inheritance in the Messianic kingdom. — οὐκέτι, 50, 
ἐστίν. --- κεχάρισται (χαρίζω, xdpis) : pf. mid., sc. τὴν κληρονομίαν ; perf., 
st. aor., because the results of the action still continued. 

V. 19. τί οὖν 6 νόμος ; lit., What then the law? ἘΠ]|., What then ἐς 
(the object of ) the law? A\lf., Con., Ltft. What then (ts) the law? Wiese- 
ler et al. take ri in the sense διὰ τί ; wherefore? why? Cf. Win., p. 142. 
So also in Attic. Cf. Good., Had. The questions, Why then the law? 
and What then (the vbject of) the law? amount to the same thing. The 
general force of this brief and striking question in this connection cannot 
be doubted. It is quite in keeping with the style of Paul. The question is 
answered in the next sentence, the exact meaning of which has been much 
disputed. It may help us to understand it, if we reflect on the probable 
moral condition of the Israelites as they left Egypt, after generations of 
slavery, debauched as they must have been, and with ideas of right and 
wrong far less distinct than those of their ancestors, Abraham, Isaac, and 
Jacob. It was by no means strange that they needed new and clear and au- 
thoritative instruction on questions of duty. This verse states, therefore, 
why the law was given, how it was given, and how long, as a system, it was 
to continue. — τῶν παραβ. .. προσετέθη (πρός, τίθημι) : ἐξ was added because 
of the transgressions. This does not contradict v. 15, since the law is not 
viewed as a covenant (διαθήκη), but as a statement of obligations in addi- 
tion to the covenant, given after the covenant. — Χάριν, w. gen. (in Attic 
and N. T. Greek), means primarily, ἐγ favor of, for the sake of, Lat. gra- 
Zid ; but seems to have lost this force in actual use subsequently, so as to 
mean simply, Jecause of, on account of. Because of the transgressions 
indicates, therefore, this idea, 20 give a knowledge of transgressions, to make 
perfectly clear and distinct what were actually transgressions of the divine 
requirements. So Aug., Calv., Beza, Win., Ell., et al. Cf. Rom. iii. 20. 
In keeping with this idea, and perhaps implied, is the interpretation, 0 re- 
strain transgressions. So Chrys., Hieron., Erasm., Olsh., Neand., De 


330 NOTES ON GALATIANS. 


Wette, Ewald, et al. Luther, Bengel, et al. combine both thoughts, fo 
give a clear conception what were actually transgressions, and also to re- 
strain them. The two thoughts naturally go together, and this view does 
not seem to be pressing the meaning of τῶν παραβάσεων χάριν too far. The 
interpretation, 40 create transgressions, to multiply them (Meyer, Ltft.), 
seems to us less natural, and not required, as Meyer argues, by the meaning 
of χάριν. --- ἄχρις οὗ ἔλθῃ τὸ σπέρμα : until the seed come, etc. —@ ἔπήγ- 
γελται (ἐπαγγέλλωλ) : the verb is impers.: 20 whom the promise has been 
made, —Svarayels (διατάσσων : 2 aor. pass. particip., agrees w. νόμος un- 
derstood as subj. of προσετέθη. ---ν χειρὶ μεσίτου : zz the hand of an 
intermediate person, i.e. Moses. Cf. Deut. v. 5 ; Exod. xx. 19, ff. Mod- 
ern Biblical scholars are generally agreed that the reference here is to Moses. - 
The whole verse reads, What then the law? or, Why then the law? Jt 
was added because of the transgressions (to continue in force as a system), 
until the seed come, to whom the promise has been made, having been deliv- 
ered by means of angels, in the hand of a mediator (or an intermediate 
person). 

V. 20. (The various interpretations of this short verse are said to exceed 
four hundred. Somebody must have had a vast amount of learning, be- 
sides leisure and patience, to count them.) 6 δὲ μεσίτης : (Vow the media- 
tor: δέ, continuative ; ὁ, generic, the mediator, not referring to a particular 
person, but to the character or office: in an Eng. idiom, @ mediator. — 
ἑνὸς οὐκ ἔστιν : 25 not of one (of one person or party, but necessarily implies 
more than one). In the giving of the law on Sinai, Moses (the intermedi- 
ate person) stands between two parties ; on the one hand, Jehovah declar- 
ing His will through angels; on the other, the multitudes of Israel receiving 
the law. This sublime scene, so impressive to the mind of a Jew, is alluded 
to in the words, Vow a mediator is not of one. —6 δὲ θεὸς εἷς ἐστίν : Sut 
God is one. In the giving of the promise, no outward pomp and circum- 
stance are thought of ; but Jehovah, and He alone, fills the mind. He 
comes directly, without a mediator, to Abraham, and gives the promise, — 
a scene of no less moral grandeur ; a promise given directly, in person ; 
surely, not less binding and permanent. Such seems to us to be the thought 
in the last half of this verse. This view of the meaning will be found, pre- 
sented, much more at length, in the excellent notes of Ellicott and Light- 
foot. 

V. 21. οὖν, then, therefore: ‘‘if what we have just said is true, shall we 
conclude that,” εἰς. --- κατά, w. the gen., as usual, against, in opposition 
to: Is then the law against the promises 9 --- ἐπαγγελιῶν : cf. ἐπαγγελίαι, 
v. 16, note. — μὴ γένοιτο (optat. of wishing, without dv; neg. μή : an em- 
phatic form of negation, used especially by Paul in Gal. and Rom.) : dy xo 
means | — εἰ... ἐδόθη... ἣν ἄν, kré., supposition contrary to fact: conclusion © 


— 


_geworden (Mey.). Neither rendering, ‘‘ schoolmaster,” ‘‘ tutor, 


CHAPTER III. 22-26. 331 


suggested by this form of supposition, but righteousness ts not in fact (ὄντως) 
a result of the law, and hence the need of another system. —védpos ὃ δυνά- 
μενος, κτὲ.: a law which was able, etc. Inall this connection ‘‘law” means 
the Mosaic law. 

V. 22. ἀλλὰ συνέκλεισαν (συγκλείω) ἡ γραφὴ τὰ πάντα ὑπὸ ἁμαρτίαν : 
but the Scripture (regularly spoken of the Old. Test.; here, ‘‘ the Scripture” 
means by meton. the author of the Scripture) shut up all (ra πάντα, all 
things, more comprehensive and emphatic than τοὺς πάντας) under sin, — 
ἵνα... δοθῇ (1 aor. pass. subjunc. fr. δίδωμι) : 2722 order that...might be given; 
ἵνα w. subjunc. after a past tense of the indic., the ordinary const. in N. T. 
- ἡ ἐπαγγελία : the promise, by meton. for that which is promised. — 
ἐκ πίστεως “Ino. Χρ... τοῖς πιστεύουσιν : as a result of faith in Fesus 
Christ...to those who exercise faith. The last clause is not a mere tautology, 
but an emphatic addition. 

V. 23. πρὸ rod: w. the infin. and its subj. τὴν πίστιν : But before fatth 
came, — ὑπὸ νόμων... .συγκλειόμενοι : we (the Jewish Christians) were 
guarded, shut up under the law. —eis τὴν.. ἀποκαλυφθῆναι (ἀποκαλύπτω) : 
for the faith about to be revealed: eis w. acc., directing the attention into, 
looking into, denoting a purpose, an expectation, an end in view. Con., 
Meyer, et al. join this clause w. συγκλειόμενοι, shut up into the faith, etc.; a 
const. less natural, we think. Alf., Ell., et al. adopt the const. above given, 
shut up under the law. 

V. 24. ὥστε w. indic., wherefore. —madaywyds (fr. παῖς, a child, and 
ἄγω, to lead) ἡμῶν γέγονεν : has become our schoolmaster (Con.) ; hath been 
our schoolmaster (Ell.); has become our tutor (Alf.) ; tst unser Paidagoge 
7) 66 peda- 
gogue,”’ is quite satisfactory. Neither one conveys just the same idea as the 
Greek παιδαγωγός, a servant entrusted with the entire training and edu- 
cation of a boy from tender years to manhood. As no character with these 
duties exists now among us, we consequently have no word to denote it ex- 
actly. —eis Xp. : (eading us) into Christ. The frequent expressions, εἰς 
Χριστόν, into Christ, and ἐν Χριστῷ, in Christ, may generally be so ren- 
dered as to show the exact force of the prepositions. —tva ἐκ πίστεως δι- 
καιωθώμεν (δικαιόω) : that we may be justified by faith. This clause favors 
the intimate connection in thought of ἐκ πίστεως w. ὁ δίκαιος, in v. 11. 


V. 25. ἐλθούσης (ἔρχομαι) δὲ τῆς πίστεως : gen. abs.: but farth having 
come, or in an Eng, idiom, but now that faith has come (Ell., 2s come). 
‘Paul now proceeds to unroll the beautiful picture of the salvation 
which has already come.” Meyer. — οὐκέτι : das ist das Aufathmen der 
Fretheit (the full breath of freedom). Meyer. 


V. 26. The emphatic word is viol: For ye are all sons of God (no longer 


332 NOTES ΟΝ GALATIANS. 


παῖδες ὑπὸ παιδαγωγόν, children under a pedagogue). Note the change to 
the 2d pers., ἐστέ: ye are all (both Jews and Gentiles). Above, with the 
Jews alone in mind, he uses the Ist pers., vv. 23, 24. — ἐν Xp. ᾿Ιησοῦ is 
joined most naturally w. πίστεως (not w. viol θεοῦ) : the omission of τῆς after 
πίστεως is no argument against this in N. T. Greek. 

V. 27. ὅσοι γὰρ... ἐνεδύσασθε (ἐνδύω) : For, as many of you as were bap- 
tized into Christ (did) put on Christ : ‘‘sc. ‘at your baptism’” (Ell). ‘‘As 
many as were baptized into Christ did, in that very act, put on, clothe your- 
selves with, Christ” (Alf.). 

V. 28. οὐκ ἔνι (= ἔνεστι) : there is not, there cannot be. So we regard 
ἔνι, with Alf., Ltft., Meyer, et al. Cf. Xen. Anab. V. iii. 11; not as the 
prep. ἐνέ (for év) with recessive accent. ‘‘ There is no room for, no place 
for” (Ltft.). — dpoev καὶ θῆλυ : ‘‘ While the alterable political and social 
distinctions are contrasted by οὐδέ, the unalterable human one of sex is ex- 
pressed by καί" (Ell.). — ἅπαντες : emphat.; so also πάντες, v. 26, and 
ὅσοι, v. 27. — εἷς, masc., oe, one person (not ἕν, one thing): the εἷς καινὸς 
ἄνθρωπος, Eph. ii. 15. The world has not yet realized the full truth of this 
verse. Very far from it ! 

V. 29. εἰ... -ζριστοῦ, sc. ἐστέ. --- ἄρα... ἐστέ: then are ye Abraham's 
seed (because Christ was the true seed of Abraham, v. 16). — κατὰ ἐπαγγ. 
κληρονόμοι : etrs according to promise, —a triumphant conclusion. 
κληρονόμοι, heirs; not heirs of Abraham, though Abraham’s seed, but 
in a much higher sense, — “heirs of God and joint-heirs with Jesus 
Christ,” as Paul expresses the idea, emphatically and triumphantly, in 
Rom. viii. 17. 


CHAP. IV. A continuation of the polemical portion of the epis- 
tle ; proving that the Christian, through the grace of God in Christ, 
is independent of the Mosaic system. Vv. 1-7. Under the law, we 
were in the position of a minor (νήπιος) : now, however, in that of 
sons. 8-11. To the former state of tutelage, the Galatians seem 
now inclined to return. 12-20. A reference to Paul’s former rela- 
tions with them, and an affectionate personal appeal. 21-31. The 
law and the system of grace two covenants, typified by Hagar and 
Sarah. Under the latter, we are children of the free woman. 


V. 1. Aéyw δέ: cf. iii. 17, V. 16 ; an expression calling especial attention 
to the statement following. —ép’ ὅσον Xp.: ἐπί w. acc., extent over some- 
thing ; lit., over how much time = as long as. — ὃ w. Kdnpov: generic arti- 
cle: cf. ὁ μεσίτης, iii. 20: the heir, i. e. any heir. —viymvos: in the legal 
sense, 2 minor, — οὐδὲν... δούλου : differs in no respect from a bond-servant, 


CHAPTER IV. 2-6. 333 


because he is not yet σφε juris (cannot hold property in his own ‘name). — 
κύριος πάντων ὧν (concess.).: though he is Lord (proprietor) of αἱ (by birth 
and in his own right, though not yet in actual possession). 


V. 2. ἔπιτρόπους : overseers: not guardians in the legal sense, so as to 
imply the death or absence of the father. — ἄχρι τῆς προθεσμίας (sc. ἡμέ- 
pas, Or Spas) τοῦ πατρός : up Lo the time appointed of the father (when the 
son shall become free from this supervision, and come in full possession and 
control of the inherited rights). — προθεσμία, see L. & Sc.; οἰκονόμος means 
strictly ὦ manager of the household: ἐπίτροπος, an overseer or superintend- 
ent, in a wider sense ; παιδαγωγός, one who has charge of the entire train- 
ing of a boy. 

V. 3. οὕτως kal ἡμεῖς : application of the illustration ; so we also ; “we,” 
i. 6. as the context indicates, Jews and Gentiles ; subj. of ἤμεθα (Att. ἦμεν, 
fr. εἰμί) δεδουλωμένοι, were in bondage (lit., were having been enslaved). — 
ὑπὸ τὰ στοιχεῖα τοῦ κόσμου : under the rudiments (Ell.), the elements 
(Con., Ltft.), the elementary lessons (Alf.) of the world; meaning, as seems 
to us, the elementary principles belonging to the unconverted, unchristian- 
ized world, — especially religion in outward and sensible forms (Neand.). It 
is not important whether we connect ὑπὸ τὰ στ. w. ἤμεθα alone (were 


under, etc., being kept in bondage) or w. ἤμεθα δεδουλ., taken together, as 
above. 


V. 4. TO πλήρωμα τοῦ χρόνου : she fulness of time ; the moment through 
which the measure of time was made full (Mey.). — ἐξαπέστειλεν (ἐξ, ἀπό, 
oTE\Aw) : sent forth ; lit., sent out away from (himself). —rdv υἱὸν αὐτοῦ : 
in Att. τὸν αὑτοῦ υἱόν : note how seldom the reflex. pron. is used in the 
N. T. — γενόμενον ἐκ yuv.: orn of a woman (as any human being, indicat- 
ing not only the humiliation to which he was subjected, but also the fact that 
he became really a man). — γενόμενον (in the same sense as before) ὑπὸ 


νόμον : Jorn under (the) law (indicating that he was really in all respects an 
Israelite). 


V. 5. ἵνα τοὺς ὑπὸ νόμον ἐξαγοράσῃ (aor. subjunc. fr. ἐξ, dyopdtw) : 
lit., that he might purchase those under (the) law (i. 6. the Israelites) ozz 
from (under the 1αν)). --- ἵνα.. ἀπολάβωμεν (ἀπό, λαμβάνω) : denotes the 
object of the purchase : 7 order that we (not the Jews only, but Jews and 
Gentiles) might receive (ἀπο., as coming from Him who sent His son) the 
adoption of sons. Ξ 


V. 6. ὅτι : causal : i” view of the fact that, because; or, as a proof that 
(Ell.) : the former is usu. preferred. — ἐξαπέστειλεν : the same word used, 
v. 4, of the sending of the Son. — τὸ πνεῦμα τοῦ υἱοῦ αὐτοῦ : “he Spirit of 
his Son. The connection suggests the propriety of designating the Holy 
Spirit in these words. Christ in the believer and the Holy Spirit in the 


334 NOTES ON. GALATIANS. 


believer are both familiar conceptions in the N. T., and are here united in 
one expression. — κρᾶζον, w. τὸ mved. —’ABBa (an Aramaic word, allied 
to the Heb. ax) ὁ πατήρ: Abba Father. Erasm., Beza, et al. view the 
Greek word as a translation of the Aramaic. The expression has, however, 
much more force and significance, if we suppose the early disciples to have 
used the word, which they had heard so often from the lips of our Lord, in 
remembrance of Him, — uniting it with the Greek synonym in reverent and 
affectionate prayer to the Father. So Ell., Alf., Meyer, et al. The Greek 
scholar will note here ὁ πατήρ, nom. st. voc., and so often in N. T. 


V. 7. ὥστε w. indic.: wherefore, so then. — εἶ (thou art) and εἰ (if): 
note the diff. in form. — οὐκέτι.. δοῦλος : 7220 longer a bond-servant (as 
formerly, when under the rudiments of the world). — εἰ δὲ υἱός, καὶ kAnpo- 
νόμος, sc. εἶ : note the change fr. the pl. ἐστέ to the more definite and 
pointed sing., chow art; and if a son (as a consequence) an heir also (an 
heir of ‘‘the eternal inheritance”). — διὰ θεοῦ : through God (who sent the 
Spirit of His Son into your hearts ; not through the law). | 


V. 8. τότε μέν : at that time (when ye were δοῦλοι). This applies spe- 
cially to those who had been converted from heathenism : v. 5, to the Jew- 
ish converts ; vv. 3, 6, 7, to both classes of converts. — οὐκ εἰδότες (οἶδα) 
θεόν : sot knowing God, or because ye did not know God ; neg. οὐ w. the 
particip. The careful’scholar will notice how much oftener the neg. μή is 
used with the participle in the N. T. than in classic Greek. A most valua- 
ble article on the ‘‘ Encroachments of μή on οὐ in Later Greek” will be 
found in the ““ American Journal of Philology,” Vol. I., No. 1. — ἐδου- 
λεύσατε : ye served, were in bondage ; aor. stating the fact, and that alone, 
without reference to the idea of continuance or completion. — τοῖς... «θεοῖς : 
those by nature not being gods (but demons, as Meyer thinks the apostle sug- 
gests) : note here μή w. particip. denying subjectively, from the apostle’s 
point of view. 


V. 9. viv δέ: dut now (since God sent the Spirit of His Son into your 
hearts). — γνόντες (γιγνώσκω) θεόν : having known God (γνόντες, aor. par- 
ticip.; εἰδότες, perf. in form, pres. in meaning ; pres. with respect to the aor. 
ἐδουλεύσατε, hence it may be rendered as above). — μᾶλλον δέ : corrective, 
nay rather, or rather. — γνωσθέντες (aor. pass.) : being known, being 
recognized (recognized as sons). — πῶς : how? an expression of surprise. 
Cf. ἢ. 14. — ἀσθενῆ, weak, having no power to save ; πτωχά, Poor, beg- 
garly, having no power to impart durable riches ; στοιχεῖα : cf v. 3. — 
πάλιν ἄνωθεν : very similar to the Eng. over again, again anew (Con., 
Ἐ11.). --- δουλεῦσαι (aor. infin.) : cf. ἐδουλεύσατε, v. 8, note. 


V. το. A proof of the statement, ἐπιστρέφετε πάλιν, xré. — παρατηρεῖ- 
σθε: ye keep, observe, denoting ceremonial observance after the manner of 


CHAPTER IV. 11-13. 335 


the Jews. — ἡμέρας ἐνιαυτούς : a general expression (which we should not 
attempt to define too particularly) with reference to the Jewish observance 
of times and seasons. Not many years had passed since Paul first preached 
among the Galatians, — probably not more than four or five ; and hence 
the meaning of ἐνιαυτούς cannot be taken very exactly. Alford makes here 
the surprising remark : ‘‘ Notice how utterly such a verse is at variance with 
any and every theory of a Christian Sabbath, — cutting at the root, as it 
does, of ALL obligatory observance of times as such,” It is at variance with 
the fewish conception of the Sabbath, — and so were the teachings of our 
Lord, — but not at all with the Christian conception of the day. Paul is 
here rebuking only the formal and ceremonial observances of days and sea- 
sons among the Jews. 

V. 11. ὑμᾶς : acc. of specif., 2 respect to you. — κεκοπίακα (κοπιά fw) : 
have toiled. — εἰς ὑμᾶς : this expression implies what was the actual fact that 
the apostle had entered into the midst of the Galatians, and toiled. In an 
Eng. idiom, we may render freely, Zest haply I have bestowed labor upon you 
in vain. We should always in translating distinguish between an English 
rendering and the exact conception in the original language, whatever lan- 
guage that may be. 

V. 12. After this expression of solicitude, an affectionate appeal. — T'tve- 
σθε ὡς ἐγώ : Lecome as Tam, i.e. free from Judaism. — ὅτι κἀγὼ (= καὶ eye, 
sc. ἐγενόμην) as ὑμεῖς : because I also (became) as you, i. e. “In forsaking 
Judaism, I became as a Gentile (cf. ii. 14), independent of the Mosaic law. 
Such seems to be the most natural explanation. So Meyer, De Wette, Nean- 
der, Winer, Ell., et al. — ἀδελφοί, δέομαι ὑμῶν : earnest and affectionate ! — 
οὐδέν pe ἠδικήσατε : ye tzjured me in nothing (but quite the contrary, as 
he goes on to say) : a reference to their reception of him when he first went 
among them, and preached the gospel to them. The word ‘‘me” after 
“ injured” cannot be emphatic, as it is enclitic in the Greek. 


V. 13. οἴδατε: notice constantly in the N. T. the forms οἶδας, οἴδαμεν, 
οἴδατε, οἴδασι, st. Att. οἶσθα, ἴσμεν, tore, ἴσασι: ye know, a reference to a 
fact well known to the Galatians. — δι᾿ ἀσθένειαν τῆς σαρκός : 07 ac- 
count of, because of (not through, attended with, which would require διά 
w. gen.) weakness of the flesh. What this bodily infirmity was, which 
detained Paul among the Galatians, apparently contrary to his own plans, 
he does not inform us, and it is useless to speculate. We know only that, 
being thus providentially detained, he availed himself of the opportunity 
to preach to them the gospel, and that he was treated with extraordinary 
kindness on their part. A reference to these scenes showed the gratitude 
of Paul, and would touch the hearts of the Galatians. — τὸ πρότερον : the 
earlier, the former, time ; or, in an Eng, idiom, the first time, implying two 
visits in Galatia (Acts xvi. 6, and xviii. 23) : in his second and also in his third 


336 NOTES ON GALATIANS. 


missionary journey. In the sense formerly, τὸ πρότ. would be quite useless 
in the sentence. 


V. 14. Bear in mind οἴδατε ὅτι. --- τὸν πειρασμὸν ὑμῶν ἐν τῇ σαρκί μου: 
your temptation, your trial, in my flesh; the trial which you had in my 
flesh ; indicating some form of bodily disease, which may have been offen- 
sive, requiring patience on the part of those who attended him. Whether 
this was the ‘‘ thorn in the flesh,” whatever that may have been, or some- 
thing else, we are not informed ; and it is not important for us to know. — 
οὐκ ἐξουθ. (ἐξ, οὐθενέω, οὐθέν = οὐδέν) οὐδὲ ἐξεπτύσατε (ἐκ, πτύω, Lo 5212, 
Lat. spuo): you did not despise nor loathe. — ἀλλά, κτὲ., but (on the con- 
trary), etc. We find here the strongest possible expression to denote devo- 
tion and confidence. 


V. 15. ποῦ... ὑμῶν ; a sorrowful question. Where then (is) the happt- 
ness of which you spoke ? (Con.) ; Where then was your congratulation ? 
(Alf.) ; your felicitation of yourselves, your happiness in my teaching (Ltft.). 
Ell., Meyer, et al. read here ris οὖν, xré. Of what nature then was the 
boasting of your blessedness ? (Ell.). The force is nearly the same; yet 
the reading ποῦ seems better attested (found in A. B. C. F. G, Sin.), and 
more forcible: Where then, εἰς. --- μακαρισμός : cf. μακαρίζω, Zo congratu- 
late ; μάκαρ and μακάριος, happy, blessed. —paptup@ γάρ, xré. (“ you really 
had this congratulation, this blessedness”) : for 7 bear you witness, etc. — 
εἰ δυνατὸν (ἢν)... ἐδώκατέ por: Note here the omission of ἄν, and ἐδώκατε 
st. ἔδοτε. Without dv, the idea is expressed more positively. Lit. if (12 had 
been) possible, having dug out your eyes you would have given (them) to me. 
This may possibly favor the supposition that Paul was suffering from acute 
ophthalmia. 


V. 16. ὥστε w. indic.: So then, etc., uttered with deep sorrow. — 
ἐχθρὸς ὑμῶν γέγονα ; have 7) become (as you view me) your (personal) 
enemy? De Wette et al. understand this: have 7 become hated by you? 
This meaning of ἐχθρός is far less common, and is not required by the con- 
nection. The frequent classic word πολέμιος, an enemy in war, does not 
occur in the N. T. — ἀληθεύων (particip. denoting here time and also cause): 
while speaking, etc., by speaking to you the truth. 


V. 17. ζηλοῦσιν (ζηλόω, to zealously affect, to seek zealously) ὑμᾶς οὐ 
καλῶς : they (the Judaizing teachers) zealously seek you not honorably. — 
ἐκκλεῖσαι (ἐκ, κλείω, Zo shut) ὑμᾶς : to shut you out, to exclude you, i. 6. from 
the influence of other teachers, particularly of Paul; and therein was the 
dishonorable feature of their zeal. —tva ζηλοῦτε : that you may zealously 
seek them. So we prefer to view this; and not as Meyer, (there) where 
you zealously seek them, i. 6. in Jewish circles : taking ἵνα in the sense 
of ubi, adv. of place. ἕνα.. ζηλοῦτε (indic.) is certainly not Att.; but it may — 


CHAPTER IV. 18-20. 337 


also be said that iva in the sense where, τὲ, is not known in N. T. Greek, 
unless it be so understood here and in one other place (1 Cor. iv. 6). We 
prefer, therefore, as the meaning seems so much more natural, to view this 
‘as an impropriety of later Greek ” (Win.), allied to the modern Greek νά 
or διὰ νά w. the indic. So Winer, Ell., Alf., Con., and the most. 


V. 18. The exact force depends on the meaning assigned to ἕηλοῦσθαι. 
Giving it the same force as in v. 17, i.e. preserving the paronomasia, we may 
translate : Vow (δέ continuative) z¢ 2s good to be zealously sought (by any and 
every man) 271 anything g00d always, and not only when, etc. So Con. ren- 
ders. ζηλοῦσθαι. ““ But it is good to be courted in honesty at all times, and 
not only when,” etc. So Ell. The same in substance Alf. Another view 
is, to take ζηλοῦσθαι in the usual sense, 20 de filled with zeal, to be zealously 
affected. So Meyer. Gut aber ist das geeifert-werden in Gutem immer- 
dar, und nicht blos, u.s.w. Luther renders it, LEtfern ist gut, wenn es 
immerdar geschiehet um das Gute. So in general the English versions, 
to be fervent (Tynd., Con., Cran.). To this view we are strongly inclined : 
Now τέ is good to be filled with zeal in everything good always, and not alone 
when Iam present with you. They had been filled with zeal ἐν καλῷ, when 
he was with them ; it would be καλόν to be thus filled with zeal ALWAYS. 
Other views, modifications of these two, need not be presented here. Some 
may prefer to render καλόν and ἐν καλῷ by the Eng. word honorable; a ren- 
dering of καλός, ή, 6v to which we are often inclined. — ἐν τῷ w. infin., 
while ; a const. very freq. in N. T. — μέ (enclit.), subj. of παρεῖναι. 

V. 19. Note the asyndeton. —réxva pov: my children. Meyer, Ell., 
Alf., et al. read here rexvia μου : my little children (only here in Paul, often 
in John); but Lach., Tisch. read τέκνα, after B. F. G. Sin. — ots: refers 
to τέκνα, takes the gender of the persons implied in τέκνα. Win. ὃ 21, 2; 
direct obj. of ὠδίνω (whom 77) bear again with travailing pains) ; pres. 
tense, denoting the continuance of the agony. — μέχρις οὗ (some editors 
read ἄχρις of): until what (time), or simply, until; more emphat. than 
μέχρι. alone. — Χριστός: Christ, not the law, the Mosaic system, but 
Christ in His completeness. We may render, My children ! for whom I 
am again in agony like that of childbirth, until Christ (in His complete- 
ness) de (definitively) formed in you. — μορφωθῇ : aor. pass. subjunc., fr. 
μορφόω, to form, to give shape, or form, to. The force of the aorist, repre- 
senting an action as completed, is to be noted here. 


V. 20. ἤθελον δέ, xré. It is usual to suppose an ellipsis of ἄν here w. 
ἤθελον, 7 could wish, etc. ‘‘ There is a contrast in the δέ between his 
present anxiety in absence from them and his former παρεῖναι, v. 18” 
{Alf.). “* The δέ catches up the passing thought of παρεῖναι (τ. 18) before 
it escapes” (Ltft.). J could indeed wish to be present with you now (Ell,). 
Yea, [ could wish, etc. (Alf.). This is perhaps the best explanation of this 

22 


338 - NOTES ON GALATIANS. 


clause. Meyer agrees substantially with this view. —Kal ἀλλάξαι, xré.: 
and to change my voice (or my tone) (to something more pleasant to hear), 
This seems to be spoken in view of the general tone of the epistle. So 
Ell., Ltft. (apparently), et al. Meyer finds here an allusion to,Paul’s sec- 
ond visit among them, when he may have spoken with severity, and have 
led them to doubt his friendship for them (cf. v. 16). Such a reference in this 
verse seems to us less natural. —8tv ἀποροῦμαι ἐν ὑμῖν : decause 7 am per- 
plexed about you; ἐν ὑμῖν, ““ 272 you, — ἐν, as usual, marking as it were the 
sphere in which the action takes place” (Ell.). It may be rendered freely, 
about you. 


V. 21. Note again the asyndeton. Thus the thought is introduced ab- 
ruptly and boldly. —dé€yeré pov: ‘‘ urget gquast presens” (Beng.). — ot θέλ. 
2d pers., determined by λέγετε: ye who wish, etc. — ὑπὸ νόμον : under 
the law, i. e. the Mosaic law ; but τὸν νόμον must be taken in a wider sense, 
the Pentateuch ; according to the division of the O. T. into Pentateuch, 
Prophets, and Hagiographa. — οὐκ ἀκούετε ; do ye not hear, etc., i. 6. when 
it is read to you in the churches. The neg. οὐ in a question regularly antici- 
pating an affirmative answer. It is quite probable that the reading of por- 
tions of the O. T. constituted a part of the public services in the Christian 
churches. Probably no portion of the N. T. had reached the Galatians at 
the date of the writing of this epistle. 


V. 22. γάρ: epexegetic, as often in classic Greek. Cf. L. ἃ Sc. — τῆς : 
used here to denote an object well known. — παιδίσκης, which may mean, 
a young girl, a maid, is here contrasted w. ἐλευθέρας, and hence signifies 
a bond-woman. 


V. 23. γεγέννηται (γεννάω) : lit. has deen born, is born. The pf., like 
the historic pres. (cf. γίγνονται, Anab. I. i. 1), places the event more viv- 
idly before the mind. It may be rendered as a past, was born (Con., Ell.). 
— διὰ τῆς ἐπαγγ. : through the promise, by virtue of the promise. — ὃ μέν... 
ὁ δέ: as in Attic, the one...the other. 


V. 24. ἅτινα (doris): which things (Alf., Con.), all which things 
(Ell.), ow all these things (Ltft.). —éotw ἀλληγορούμενα (ἀλληγορέω, ἐσ 
represent under another form, ἄλλος, other, ἀγορεύω, to harangue): an 
allegory, or more properly, ax illustration. We commonly use the word 
‘“aliegory”’ of a more extended narrative. —atrau: these (women, Hagar 
and Sarah). — δύο διαθῆκαι : ¢wo covenants. Note the absence of the dual 
numb. in N. T. — pla μέν (sc. διαθήκη), κτὲ. : (the) one from, etc. Note here 
μέν without a corresponding δέ. --- eis SovAlav γεννῶσα (yervdw) : bearing 
children into bondage, i. e. to pass into bondage. γεννῶσα presents dia- 
θήκη under the figure of a mother. —#tts ἐστὶν "Ayap : which is (or, and 
this 15) Hagar (or Agar : note”Ayap w. smooth breathing): ἥτις, i. 6. δια- 


ra 


,_ = 


CHAPTER IV. 25-28. 339 


θήκη. The relat. pron., ὅστις, ἥτις, ὅ τι, οἵτινες, αἵτινες, ἅτινα, occurs in the 
N. T. only in the nom., and oftener refers to ἃ definite antecedent than in 
Att. ‘‘ The Sinaitic covenant is the same thing that Hagar is in the his- 
tory : it is allegorically identical with Hagar” (Meyer). 

V. 25. τὸ yap, κτὲ.: Hor Sinai is a mountain in Arabia, i.e. among the 
Arabians, the descendants of Hagar ; or in another order, For Mount Sinaz 
zs, etc. The first seems the most natural rendering. — συστοιχεῖ δέ, κτὲ. : 
and τέ (i. 6. Sinai) corresponds (lit. stands in the same row). Many prefer 
to take “Ayap as subj. of συστοιχεῖ : and she corresponds to, etc. This seems 
to us less natural grammatically, and does not change the thought, as Hagar 
and Sinai are one and the same thing in the illustration. — τῇ viv “Iepovea- 
λήμ, δουλεύει yap, xre.: ἐο the present Ferusalem, for she (the present Feru- 
salem) 25 in bondage, etc. 


Many editors read in this v. τὸ yap”Ayap Σινᾶ ὄρος, κτὲ.: For the (word) 
Hagar 1s (i. 6. means) Mt. Sinai in Arabia (where the descendants of 
Hagar live). The name Hagar, or Hadschar (in Arabic, @ rock, or stone) is 
still given, it is said, to Mt. Sinai by some of the Arab tribes, 


V. 26. ἡ δὲ ἄνω ἹΙερουσαλήμ.: But the Ferusalem above, i.e. the Heavenly 
Jerusalem, which, according to the expectation of the Jews, would descend 
to the earth, when the Messianic kingdom should be established, and would 
become its capital. Zhe Ferusalem above represents, therefore, the idea of 
the kingdom of Christ, His spiritual kingdom in the hearts of believers. — 
ἐλευθέρα ἐστίν : zs free, i. e. from the bondage just mentioned, vv. 24, 25. 
— ἥτις : and this, and she (emphat.) : μήτηρ ἡμῶν, our mother ; or, mak- 
ing ἡμῶν somewhat emphatic (so Con., Win.), mother of us (all Christians, 
both Jews and Gentiles). 


V. 27. Confirmation from the O. T. that the free Jerusalem is our 
mother. —evpavOnte (εὐφραίνω : I aor. pass. as deponent), xré. Isa. 
liv. I, cited in the exact words of the LXX.: Rejoice, barren one, that bear- 
est not. — ῥῆξον (ῥήγνυμι) Kal βόησον (Bodw): break forth and shout. 
After ῥῆξον, itis usual to supply φωνήν or αὐδήν. Meyer prefers εὐφροσύνην 
(rumpe jubilum, wéter a judilant cry). — στεῖρα : spoken originally of 
Jerusalem: here, however, of the Heavenly Jerusa., 7 ἄνω Ἵερουσ. --- 
πολλὰ... μᾶλλον, 4, κτὲ.: lit. many...rather than (or many...more than), 
etc.; implying that both have many children ; but the desolate has even 
more than ‘‘ she who has the husband.” 


V. 28. Application of the allegory and the prophecy to those addressed. 
— ὑμεῖς : you, brethren, are among the numerous descendants of the spiritual 
Sarah, and belong to the Heavenly Jerusalem. — kata: after the manner 
of, etc. — ἐπαγγελίας (emphatic) τέκνα : children of promise, in distinction 
from those who are κατὰ σάρκα. 


340 NOTES ΟΝ GALATIANS. 


V. 29. τότε: chen, i. 6. in the time of Ishmael and Isaac. — ἐδίωκεν : 
persecuted (Gen. xxi. 9), mocked. Itis thought tradition had added something 
to the narrative in Gen. — τὸν κατὰ πνεῦμα (sc. γεννηθέντα) : the one born 
according to the Spirit: i. 6. the divine Spirit that led to the giving of the 
promise. — οὕτως kal νῦν : so now also, those who are born after the flesh 
(namely, the Jews) persecute those who are born after the Spirit (namely, the 
Christians). 

V. 30. A triumphant reference to the result in the case of Ishmael and 
Isaac. The citation (Gen. xxi. 10) is nearly verbatim from the LXX. The 
words are those of Sarah, addressed to Abraham ; but they are confirmed 
immediately afterwards by the Lord. St. μετὰ τοῦ υἱοῦ τῆς ἐλευθέρας, the 
LXX. reads μετὰ τοῦ υἱοῦ μου Ἰσαάκ. --- οὐ yap μὴ κληρονομήσει : made 
emphatic both by its position and by the neg. οὐ...μή : shall certainly not 
have an inheritance with, etc., or be heir with, etc. 

V. 31. Conclusion, and application of the history and the allegory, closely 
connected also with what follows. —mat8loxns (without the article) : of ὦ 
bond-woman, of any bond-woman; but τῆς ἐλευθέρας (with the article) : 
of the free woman. 


Cuap. V. Exhortation to persevere in the liberty with which 
Christ had made them free, and warning against the opposite course. 
Vv. 1-6. If they were circumcised, they were bound to keep the 
whole law, and were practically separated from Christ, from the 
system of grace. 7-12. Complaint, warning, expression of confi- 
dence, threatened judgment against the false teachers. 13-15. The 
right use of Christian liberty. 16-25. The Spirit, not the flesh, 
must guide them. 26. The apostle begins here some special ex- 
hortations. 


V. τ. TH ἐλευθερίᾳ... ἠλευθέρωσεν : lit. Hor freedom did Christ make us 
free (Meyer). With liberty did, etc. (Alf.). The former rendering seems 
preferable. τῇ ἐλευθ.: dat. commodi, not instrument. Ell. et al. read 
here, τῇ ἐλευθερίᾳ ἣ ἡμᾶς Χριστὸς ἠλευθέρωσεν στήκετε οὖν : Stand firm, then, 
in the freedom for which, etc. (Ε11.). The reading of Tisch. is that of Lach., 
Meyer, et al. — στήκετε οὖν : stand fast (stand firmly), therefore. Anatu- 
ral exhortation, added to the preceding sentence and to iv. 31. —kal μὴ... 
ἐνέχεσθε : and be not held again in a yoke of bondage. They had been held 
in the yoke of heathenism, and were now on the point of being held in that 
of Judaism ; a warning against this. 


V. 2. Ἴδε, like ἰδού, interjection (Butt.) (in Att., as a verb with irreg. 
accent, ἰδέ) : behold / — éy@ ἸΠαῦλος : a personal appeal, 7 Paul, the apos- 


* 


CHAPTER V. 3-5. 341 


tle, the friend to whom you were once so devoted. — ἐὰν περιτέμ.. οὐδὲν 
ὠφελήσει : ““α supposed fut. case stated drstinctly and vividly” (Good.): 
if ye be circumcised, Christ will profit you nothing; a most startling 
declaration ! 

V. 3. μαρτύρομαι δέ (and not only is this true) 4u¢ (more than this) 
7 testify (I declare as a witness who knows whereof he affirms). — πάλιν : 
again ; perh. referring to v. 2 (so Calvin, Ell., Alf.), or to his second visit 
among them (so Meyer, Olsh., Wieseler). It is not certain which view is 
preferable, and the point is not important. —avtl ἀνθρώπῳ : an emphatic 
expression. — περιτεμνομένῳ : pres. pass. particip., 272 being circumctised, or, 
af he is circumcised (partic. often denoting a condition). — ὀφειλέτης ἐστίν : 
is a debtor, is under obligation. — ὅλον (emphat.)...movfjoat (aor. act. infin. ): 
to do (viewed as an accomplished fact) che whole law, the law entire. 


V. 4. Aconfirmation of v. 2. Note the asyndeton, making the state- 
ment more abrupt and striking. — κατηργήθητε (καταργέω, aor. pass.): ye 
were made ἀργός, idle, useless, void. —&ms τοῦ Χριστοῦ, away from 
Christ: ‘‘ ye have been done away with from Christ,” ‘‘ your union with 
Christ has become void” (Ε]].). --- οὕτινες.. δικαιοῦσθε (pres. pass. of δι- 
καιόω) : whoever of you are seeking to be justified in law, i. 6. in a system 
of law; ἐν w. the dat. denoting the element or the sphere in which anything 
is done. The present tense of the verb may often be viewed as conative ; 
so here. — τῆς χάριτος ἐξεπέσατε (Att. ἐξεπέσετε ; ἐκπίπτω) : lit. ye fell out 
from grace, i. e. from the system of grace, of gratuitous justification, into 
that of law, at the moment when ye sought to be justified by law. Note 
the emphatic position of the verbs at the beginning and end of the verse. 

V. 5. ἡμεῖς yap: for we; in v. 4, 2d pers., ye.—mvetpare: by the 
Spirit, i. e. by the Holy Spirit. So Meyer, Ell., Alf., et al. Article τῷ 
omitted, on the same principle that it may be omitted before a proper name. 
- ἐκ πίστεως (cf. ii. 16, note): as a result of faith, by faith. —&driba 
δικαι. ἀπεκδεχόμεϑα (ἀπό, ἐκ, δέχομαι) : ave waiting for (with patience and 
expectation) the hope of righteousness: ἐλπίδα by meton. for the object of 
hope, that which is embraced in the hope: δικαιοσύνης may be viewed as 
gen. subjective, the hope belonging to, and springing from, righteousness 
(so Beza, Beng., et al.) ; or as gen. object., the hope reaching towards, and 
laying hold of, righteousness. (So Alf., Ell., Meyer, et al.) Wieseler re- 
gards δικαιοσύνης as having the force of an explanatory apposition: we are 
awaiting the thing hoped for, namely, righteousness, or, we are await- 
ing hoped-for righteousness. The expression of Wieseler seems to us to 
present the thought most clearly ; and is not, as Meyer affirms, to be con- 
demned for a grammatical reason. The article is omitted w. δικ., as often 
w. abstract nouns ; omitted w. ἐλπίδα, followed by a limiting subst., as in 
Hebrew. Win., § 19, 2. 


342 NOTES ΟΝ GALATIANS. 


V. 6. Confirmation of πνεύματι ἐκ πίστεως, κτὲ., v. 5. — πίστις δι 
ἀγάπης évepyoupévy (ἐνεργέομαι : mid.) : faith working through love (sc. τὶ 
ἰσχύει, does avail something). In v. 5 faith, hope; in v. 6 faith, love: 
‘*now abideth faith, hope, love, —these three.” Some, especially Roman 
Catholic scholars, have viewed évepyouuévn as pass.; fides caritate formata, 
faith formed through love. This is contrary to the prevailing N. T. usage 
of évepyéouat. The interpretation of this clause has figured in Protestant 
and Roman Catholic controversies. Viewed aright, the words constitute one 
of those links uniting the doctrine of Paul with that of James. 


V. 7. Note again the asyndeton. The rhetorical effect of this is much 
more striking in Greek than in English. —’Erpéxere (τρέχω) καλῶς : lit. Ye 
were running well; at the beginning of your Christian course. The figure 
is borrowed from the foot-races, so well known at that time, and is else- 
where employed by Paul. Cf. ii. 2; Phil. iii. 14. The careful student will 
notice that the figures in the other N. T. writers are oftener drawn from the 
natural world about us: — τίς ὑμᾶς ἐνέκοψεν (ἐν, κόπτω, comp. ἔγκόπτω, lit. 
to chop in, to hinder by a violent blow): Who (by a violent blow) hindered 
you 2 --- ἀληθείᾳ (article omit. w. an abst.) μὴ πείθεσθαι (pres.) : from obey- 
ing, from continuing to obey, the truth? or, so that ye did not continue to 
obey the truth? For μή w. infin. after verbs of denying, hindering, etc., see 
Win., § 65, 2,8; Butt. p. 355. 

V. 8. ἡ πεισμονή occurs only here in N. T., never in classic Greek, in 
later Greek a few times; is evidently allied to πείθεσθαι ; it may mean: 
the persuasion in a pass. sense, the being persuaded (so Chrys. et al.), or in 
an act. sense, the persuading (so Alf., Ell., Meyer, et al.). Zhe persuading 
(you to become circumcised) zs xot from (proceeding out from) Hzm that 
calleth you. 


V. 9. μικρὰ ζύμη, xré.: a little leaven, etc., without doubt a familiar pro- 
verb. The beginning of Judaism, circumcision, would lead to the adoption 
of the whole system and the abandonment of Christianity. — ὅλον τὸ φύ- 
papa: the mass entire, the whole mass. —tupot (ζυμόω) : indic. The view 
that ζύμη means the false teachers themselves seems to us less natural. 


V. το. ἐγώ : used with a certain degree of emphasis ; yet the expression, 
T for my part (Att. ἔγωγε), used by Alf. and Ell., seems to us too emphat. 
— πέποιθα (πείθω) : perf. in form, pres. in meaning, also intrans.: / ¢rust, 
7 have confidence ; const. w. dat., w. ἐπί and dat. or acc., w. ἐν and dat., 
w. εἰς and acc. It is not difficult here to give εἰς and ἐν their ordinary mean- 
ing (directing my thoughts) into the midst of you, I have confidence in the 
Lord. —8r φρονήσετε : that you will have in mind nothing else. Else than 
what? The thought in vv. 8 and 9 (Meyer). The general doctrine of the 
epistle. So Alf., Ell., and the most.—o δὲ ταράσσων in the sing. cor- 


- 


responds to ὅστις ἐὰν ἢ: he that disturbs you...whoever he may be. Note 


CHAPTER V. 11-14. 343 


here ἐάν, as often in N. T., st. Att. ἀν. --- βαστάσει (βαστάζω), shall carry 
(as though it were something heavy), shall bear: τὸ κρίμα (often written 
κρῖμα), his judgment (here evidently an unfavorable judgment), 42s con- 
demnation. 

V. τι. ἐγὼ δέ, Sut 7. made specially emphatic by its position and sepa- 
ration from the verb. — εἰ κηρύσσω, τί... διώκομαι ; ‘‘ simple supposition ” 
(Had.) ; simple particular suppos.; ‘‘implying nothing 85 to the fulfilment 
of the condition” (Good.); ἔτι : yet, stz//, longer. —&pa (in Att. always 
postpos.), then, in that case, i.e. tf Lam still preaching circumcision. — 
κατήργηται (καταργέω) : has been made ἀργός, inactive, inoperative, void ; 
has ceased, — + σκάνδαλον (a word rare in classic Greek ; fifteen times in 
N. T., twenty-five times in the LXX.) τοῦ σταυροῦ : the offence of the cross, 
i. e. the offence which the cross, considered as the symbol of Christianity, 
gave to the Jew. If the preaching of Paul was in the same tenor with 
Judaism, then the Jew could take no offence at it. 


V. 12. ὄφελον (Att. ὥφελον, fr. ὀφείλω) w. the infin. is freq. in classic 
Greek ; but not w. the fut.: καὶ ἀποκόψονται (fut. mid., not pass., fr. ἀπο- 
κόπτω) : O that, or [ would that, those who are unsettling you would even 
cut themselves off (from you). Another interpretation is adopted by many 
(Chrys., Alf., Meyer. and many others, both ancient and modern scholars), 
7 would that they would even castrate themselves (not stopping with circum- 
cision). This latter interpretation seems to us so unlike the earnest gravity 
of Paul, and so unlike everything else in the N. T., that we cannot adopt it ; 
nor do the Greek words by any means require it. 

V. 13. γάρ suggests the reason for speaking as inv. 12. ‘‘ The false 
teachers seek to bring you again into bondage. O that they would cut them- 
selves off from you!” for you were called, etc. —ém\ w. dat., the purpose, 
the object, for freedom. —udvov μή. The brevity of the expression makes 
it rhetorically more forcible. The neg. μή suggests the prohibition or 
warning ; only (use, or have) not your liberty, etc.: τήν, as in Att., st. 
an unemphatic possessive pron. — ες ἀφορμὴν (ἀπό, forth, from, ὁρμή, a 

rushing onwards ; hence, ἀφορμή, a rushing forth from (a given point) ; in 
war, @ base of operations ; in gen. ὦ starting-point, an occasion, a pretext) 
τῇ σαρκί: for an occasion to the flesh ; eis, properly (looking) into, (direct- 
ing attention) tnto ; hence denoting an end in view, jor. The danger of 
abusing the newly-acquired liberty, and of lapsing into sensual indulgence 
was seen especially in the case of the Corinthian church. — ἀλλὰ... δουλεύ- 
ere (set over against ἐλευθερία) ἀλλήλοις : κέ... ὅς servants (present tense, 
denoting a permanent relation) one o another. — διὰ τῆς ἀγάπης : through 
dove (always the moving, vital principle of Christian activity). 

V. 14. Confirmation of διὰ τῆς ἀγάπης. --ὃ yap πᾶς νόμος : for the whole 
Zaw, i. e. the whole moral law ; not the entire Mosaic system, in which sense 


344 NOTES ON GALATIANS. 


ὅλον τὸν νόμον is used in v. 3. --- πεπλήρωται : has been (and is) fulfilled. — 
ἐν ἑνὶ λόγῳ... ἐν τῷ : ἐγ: one word, in this (τῷ, as article, points out the 
entire quotation). The state of heart requisite to the keeping of this com- 
mandment cannot exist without corresponding love to God, so intimately _ 
connected, so absolutely inseparable, are the two, — our love to God, and 
our love to-man. Note the use of ἀγαπήσεις : fut. in the statement of a 
law, a Hebrew idiom. 


V. 15. εἰ... δάκνετε, κτὲ. : simple supposition, implying nothing as to the 
actual existence of the thing supposed, and yet suggesting what might, under 
the influence of party spirit, exist then as well as now. — βλέπετε μὴ... ἀνα- 
λωθῆτε (aor. subjunc. pass. fr. dvahioxw) : beware lest ye be consumed. The 
words δάκνετε, κατεσθίετε, ἀναλωθῆτε form a climax. 


V. 16. Λέγω δέ: Mow 7 say (Ell.) ; ich meine aber (Meyer) ; What 7 mean 
ἐς this (Alf.) ; cf. iii. 17, iv. 1. Special attention is thus called to the thought 
in vy. 13-15.—mvevpare: dy che Spirit, i. e. the Holy Spirit (so Alf., Ell., 
Meyer, et al.). Cf. κατὰ πνεῦμα, Rom. viii. 4. Article omitted, as often 
w. a proper name. Many, however, understand the word here, and in Rom, 
viii. 4, of the moral nature of man, pervaded by the Holy Spirit (so Chrys., 
Calvin, Beza, Beng., Riick., De Wette, et al.). In both passages, the 
contrast with ‘‘the flesh” seems to favor the latter view. May not both 
views be united in one? Is it necessary to distinguish sharply between the 
moral nature of man, pervaded by the Spirit, and the Holy Spirit? — καὶ 
ἔπι-...οὐ μὴ τελέσητε (aor. subjunc.) ; and (50) ye certainly will not fulfil 
(the) lust of the flesh (so Alf., Ell., Con., Meyer). Many view this as a pro- 
hibition, and fulfil not, etc., or, and ye shall not fulfil, etc. (so the most) ; 
yet the first is more in accordance with the N. T. use of οὐ μή (cf. Matt. v. 18, 
20, 26, et passim), and seems preferable in meaning. 


Vv. 17, 18. Reason for the foregoing ; namely, the antagonism of the 
flesh and the Spirit. They cannot both shape the man’s course. — ταῦτα 
γάρ : for these things (the flesh and the Spirit). — ἀντίκευται (ἀντί, κεῖμαι) : 
lit. ie over against, are diametrically opposed. —tva μὴ w. ποιῆτε (pres. ) : 
that (to the end that) ye may not do, continue doing, etc. — ἃ ἐὰν (Att. av)... 
ταῦτα: lit. those things, whatsoever ye may wish. Does this refer to the 
impulses of the Spirit striving against the flesh? So Luther, Calvin, De 
Wette, et al., or to the carnal will? So Chrys., Theod., Beza, Neand., et 
al., or to the alternate impulses of the Spirit and of the flesh. So Alf., 
Meyer, et al. The last view seems most logical. —et δὲ... ἄγεσθε : but if 
ye are led by the Spirit ; if, between these two contending forces, ye are de- 
livered from the governing power of the flesh, and are led by the Spirit ; 
then are ye not under the law, but are assured of freedom. 


V. 19. φανερά (emphat.) : ofen, plain, manifest. —8é: but, now. ex- 


CHAPTER V. 20-23. 345 


planatory. Win., 443. --- ἀσέλγεια : wanton violence, wantonness : not 
limited to the idea of lewdness. 

V. 20. ζῆλος : here used in a bad sense, as the connection shows : jea/- 
ousy. — θυμοί : outbursts of passion, ““ deeds of wrath” (EIll.): ὀργή is the 
generic word for anger, whether concealed or manifested. — ἐριθεῖαι (as dis- 
tinguished from ἔρις, 527172), cabals, or caballings. —8tyorraciat δίχα, 
apart, and στάσις, @ standing); divisions, dissensions. —aipéras : fac- 
tions. 

V. 21. φθόνοι : exvyings. Note that Tisch. omits here φόνοι, murders. 
— μέθαι : drunkenness (the plur. denoting repeated acts). — κῶμοι : revel- 
lings, particularly nzght revels. —&: acc. specif.: in regard to which, of 
which. —wpo-: beforehand.—mpoetroy : a reference to his instructions when 
among them during his two visits. —Baowd. θεοῦ : article omitted; yet 
from its nature definite: the kingdom of God. — οὐ κληρονομήσουσιν : 
shall not inherit, shall fail to have a share (a lot, κλῆρος) in. 


V. 22. Note the contrast, in this most remarkable enumeration, be- 
tween what precedes and what follows. Is it not truthful always and 
everywhere? —6 καρπός : an expressive and pleasing metaphor: the fruit. 
Above we have τὰ ἔργα τῆς σαρκός : the deeds, the works, of the flesh. Vet 
the change may be in part due, as Meyer suggests, to Paul’s fondness for 
variety of expression. — ἀγάπη, Christian Jove, stands first as the fruit 
of the Spirit. The word scarcely occurs in classic Greek, but in the N. T. 
over one hundred times ; whereas the old classic word ἡ φιλία occurs but 
once in the N. T. (Jas. iv. 4), ἡ φιλία τοῦ κόσμου, the friendship of the 
world. How naturally all the others, χαρά, εἰρήνη, κτὲ., follow ἀγάπη / — 
μακροθυμία : commonly rendered, long-suffering ; twice (Heb. vi. 12 ; Jas. 
v. 10), patience; Vulg. patientia; Luth. Geduld ; De Wette and Meyer, 
Langmuth ; De Saci, la patience. The German, Langmuth, expresses 
the idea the most accurately: courage and patience united and holding 
out. — χρηστότης (the abstract of χρηστός) is rendered in the N. T. good- 
ness (four times), 2indness (four times), and gentleness (once, here), Ell. de- 
nevolence. It denotes an active, demonstrative, kindness. — ἀγαθωσύνη 
(abstract of ἀγαθός), goodness, in the widest sense. —lotis is rendered in 
N. T. faith two hundred and forty times ; once assurance (Acts xvii. 31) ; 
once belief (2 Thess. 11. 13) ; once fidelity (Tit. ii. 10). Ell. renders it here, 
trustfulness. It seems to mean here fazzh, in its widest sense, in relation to 
God and man (so Alf.). 

V. 23. πραὔτης : meekness : the opposite of ἀγριότης : Germ. Sanfimuth ; 
Fr. la douceur; Lat. modestia. “ Distinguished fr. ἐπιείκεια (forbearance), 
as having its seat in the inner spirit, while the latter seeks to embody itself 
in acts” (EIl.).— ἐγκράτεια : ¢emperance, in the full and proper sense ; 
self-control, — Kata τῶν τοιούτων : against such things, in opposition to 


246 NOTES ON GALATIANS. 


such virtues. Many regard this as masc., against such persons, i. 6. those 
who possess these virtues. 

V. 24. of δὲ τοῦ Xp. Ino.: Mow those who belong to, εἴς. ---- ἐσταύρω- 
σαν : crucified, or inan Eng. idiom, have crucified. ‘The Eng. aor. tends 
to refer the crucifixion too exclusively to the past” (EL). 


V. 25. Asyndeton. εἰ ζῶμεν πνεύματι : 27) (after having crucified the 
flesh) we dive (continue to have life) dy che Spirit. — πνεύματι.. στοιχῶμεν 
(subjunc. of exhortation : στοιχέω, fr. στοῖχος, a row, to walk in a row): 
by the Spirit let us walk also (in a direct course) : περυπατεῖτε, v. 16, fr. 
περιπατέω, to walk about, to live. The two verbs differ only in the figure 
employed. Note the arrangement of v. 25 (chzasm, inverted order). 


V. 26. After the general exhortation (vv. 16-25) follow some points 
more particular : first, negative (v. 26); then, positive (ch. vi. vv. 1, ff.). — 
μὴ γινώμεθα : subjunc. of exhortat., ἀδέ us not become; pres. tense, con- 
templating the act, or the state, as beginning ; not as already accomplished. 
— κενόδοξοι (κενός, empty; δόξα, glory) : desirous of empty glory. By using 
the plur. Ist pers., the apostle includes himself in the exhortation. — ἀλλ, 
προκαλούμενοι : Zrovoking, in the Latin sense, provocantes ; calling for= 
ward, challenging, one another (eis φιλονεικίας καὶ épers (Chrys.), 40 con- 
troversies and strifes): indicates the manner in which the κενόδοξοι would 
exhibit itself. — φθονοῦντες : exvying; is the correlative act of the weak 
to the προκαλούμενοι of the strong. The strong challenge: the weak can 
only retaliate with envy (EI1.). 


CuHap. VI.: vv. 1-5. Special exhortations. 6-10. Exhorta- 
tion to liberality, in view of the future reward. 11-16. Conclusion 
in the apostle’s own handwriting, containing a statement of the lead- 
_ ing points in the epistle. 17, 18. He deprecates further trouble in 
the church, and ends the epistle with a benediction. 


V. 1. ἐὰν καὶ προλημφθῇ (Att. προληφθῇ : I aor. pass. subjunc. : mpo- 
λαμβάνω) ἄνθ., κτὲ. : if a man shall even have been overtaken, etc., suggest- 
ing the idea that sin may have pursued him faster than he could flee from it. 
So Chrys., Luther, Calvin, Beza, Meyer, Ell., Alf., and the most. — ἔν τινι 
παραπτώματι : 27 any transgression (παρά, aside; πτῶμα, fr. πίπτω, a 
fall), in any fault. παράπτωμα occurs twenty-three times in N. T. ; is ren- 
dered ¢respasses (in the plur.) nine times ; offence, or offences, seven times ; 
fall, twice ; fault, or faults, twice; sts, three times. It differs from ἁμαρ- 
tia the generic word, as denoting some particular act of sin. — tw, some, 
any. — ὑμεῖς of πνευματικοί: ye who are spiritual (ye who are led by the 
Holy Spirit) ; an instruction not always thought of and heeded. — καταρ- 


CHAPTER VI. 2-4. 347 


τίζετε : ‘‘ restore.” So rendered only here in N. T. It means, 20 set in 
perfect order, to make complete. —év πνεύματι πραὕτητος : ἐγ: the spirit of 
meckness, i. 6. in the Holy Spirit, one of the fruits of which is meekness. 
So Chrys., Theoph., Meyer, Alf., Ell. Many understand this of the Chris- 
tian’s own spirit. So Luther, Calvin, De Wette, Wieseler et al. May it 
not mean both? the Christian’s own spirit as wrought upon and pervaded by 
the Holy Spirit. — σκοπῶν πειρασθῇς (reipd fw): note the change to the 
sing., making the exhortation more pointed and personal: considering 
(viewing carefully) ¢hyself, lest thou also (as well as the one who has already 
been overtaken in a fault) de cempted; or, we may render it, that thou may- 
est not also be tempted. (So Meyer.) This verse contains one of the most 
important practical directions for all times and places. 


V. 2. ἀλλήλων (emphat. posit.) τὰ βάρη : ove another’s burdens (not 
simply one’s own): heavy weights (βάρος, fr. βαρύς, heavy) ; suggested by 
v. I, but much more comprehensive, including all the heavy burdens which 
we can help one another bear. — βαστάζετε, dear ; not simply endure, be 
patient with (ὑπομένω), but carry. — καὶ οὕτως : and thus, in this manner. 
--- ἀναπλωρήσετε (fut.): ye will fulfil. So Ell., Meyer. (ἀναπλωρήσατε, 
imperat., fudfi/, Alf.). τὸν νόμον τοῦ Xp.: in contrast with the Mosaic 
law, the law of Christ, all that’Christ had enjoined. Cf. v. 13, ff.; the 
prominent thought being ἀγάπη, Christian affection and esteem. 


V. 3. εἰ yap...elval tu: For if one seems to be something, thinks he ts 
something (claims to have some such superiority as to raise him above the 
duty of ae a the burdens of others). — μηδὲν dv: (The neg. μή w. the 
particip. is so common in N. T. Greek that we cannot view the particip. 
w. μή as conditional or concessive, with the same confidence as in classic 
Greek) : when he is nothing, or though he is nothing (is in no respect supe- 
rior to others). — φρεναπατᾷ (φρήν, φρενός, and ἀπατάω) ἑαυτόν : deceives 
(in his own mind, in his own judgment) Azmse/f (and this, surely, is not less 
unfortunate than to deceive others). 


V. 4. τὸ ἔργον ἑαυτοῦ (st. Att. τὸ ἑαυτοῦ ἔργον) : his own work (col- 
lective in sense ; emphatic in position). — δοκιμαζέτω (pres. denoting what 
is to be habitual) ἕκαστος : Zet each one test, scrutinize, prove (so as to avoid 
self-deception). — kal tore: and then, when he has done this. — εἰς ἑαυτὸν 
μόνον τὸ καύχημα ἕξει : he wll have his ground of glorying in respect to him- 
self alone. — καὶ οὐκ εἰς τὸν ἕτερον : and not in respect to the other (his 
neighbor, cf. Rom. xiii. 8), as the Pharisees were wont to do (eis ἑαυτόν, eis 
τὸν ἕτερον, directing his thoughts zzto himself, into the other, i. e. into the 
inner man, not to the mere exterior). —1d καύχημα, the ground of glorying; 
ἡ καύχησις, the act of glorying. These words (and the verb καυχάομαρ) are 
frequent in the epistles of Paul (elsewhere in the N. T. but four times) ; 
and are rendered, slorying, rejoicing, boasting. The verse is a rebuke to 


348 NOTES ON GALATIANS. 


those who compare themselves with others, and find in themselves a fancied 
superiority ; it may also include those who rejoice, on self-examination, in 
view of what Christ has done for them. 


V. 5. ἕκαστος γάρ, xré., is closely connected with the preceding clause : 
and not in respect to his neighbor ; for each one (with such self-examination) 
will carry hts own (private, personal) Zoad. Note the distinction bet. éav- 
τοῦ, his own; and ἴδιον, private, personal. — φορτίον, fr. φέρω, a load, 
the generic word ; βάρος, v. 2, @ heavy load. —Bacraca: the simple 
statement of a fact, like ἕξει, with no reference to a definite time in the 
future. 


V. 6. After the above declaration of individual responsibility in spiritual 
things follows the exhortation to share in temporal blessings. —o κατηχού- 
μενος (κατηχέω, Eng. word from it, catechumen) τὸν λόγον (acc. of remote 
obj. w. a pass. verb, which in the act. takes two accs.) : det him who is in- 
structed (pres. participle, denoting what is habitual) 222 the word. — κοινω- 
νείτω... ἐν πᾶσιν ἀγαθοῖς : be ix the habit of sharing in all good things, i. 6. 
in all temporal blessings. —t@® KaTnxotvT.: with him who instructs. 
(Note again the force of the pres.) So this entire verse is usually under- 
stood. It is an exhortation to support suitably in temporal good things the 
minister of the gospel. So Alf., Ell., Ltft., et al. Meyer, however, un- 
derstands ἐν πᾶσιν ἀγαθοῖς of spiritual good things. The common view 
seems to us the right one. 


V. 7. Immediately after this exhortation to liberality, follows the solemn 
warning of vv. 7, 8. Note the asyndeton. — μὴ πλανᾶσθε : be not de- 
ceived. Cf. 1 Cor. vi. 10; Jas. 1. 16. — θεὸς od μυκτηρίζεται (μυκτηρίζω, 
to turn up the nose (μυκτήρ), sneer at, mock): God is not mocked. Do not 
deceive yourselves by supposing that the duty enjoined in ν. 6 can be neg- 
lected ; that you can with impunity attempt to mock Him who requires it of 
you. Christians do not always reflect that they are trying to mock God when 
they withhold, of their worldly possessions, what He requires. —6 yap ἐὰν 
(Att. dv), κτὲ. : for whatsoever, etc. Proof that God zs not mocked. The 
results of Christian liberality, or the opposite, will in God’s providence fol- 
low, with as much certainty as the kind of fruit from a given kind of 
seed. 

V. 8. A more definite application of the foregoing. — ὅτι, decause (it is 
a fact that) : γάρ, v. 7, 707, introduces a logical reason, a proof. — 0 σπείρων, 
kreé.: lit. he that soweth unto his own flesh shall of the flesh reap (gather for 
a harvest) corruption. It is not difficult to assign to εἰς and ἐκ in this verse 
their exact primary meaning. The casting of seed 7/0 (tanqguam in agrum 
(Beng.), and the harvesting a crop ow¢ from, are natural and familiar ideas. 
In v. 7 the character of the seed, in v. ὃ that of the soil, is the prominent 
thought. — πνεῦμα here, as in ch. v. 


CHAPTER VI. 9-13. 349 


V. 9. τὸ δὲ καλὸν wou: du in doing that which is good. If the meta- 
phor had been retained it might have read, but in sowing unto the Spirit. — 
μὴ ἐνκακῶμεν (Lex. éyxaxew. Meyer reads here éxxax@uev) : let us not be 
κακοί, faint-hearted. — μὴ éxdudpevor: if we do not relax, grow weary (in 
well-doing). 


V. το. ἄρα οὖν (often in the epistles of Paul ; not in other N. T. writers ; 
not Att.): So ¢hen ; concluding exhortation of paragraph beginning with, 
v. 6. --- ὡ καιρὸν ἔχωμεν : Most editors read here ἔχομεν. The ending 
-wuev, st. -ομεν, is common in Tisch., and occurs often where the idea of the 
subjunc. is less natural than that of the indic. So here, we translate: as 
we have opportunity. — ἐργαζώμεθα τὸ ἀγαθόν : let us do good: τὸ ἀγαθόν 
differs little from τὸ καλόν, ν. 9. --- πρός : 40, in our relations to. — τοὺς 
οἰκείους τῆς πίστεως : Alf., Ell., Meyer understand this, chose who belong to 
the faith, i. 6. believers. We can, however, see no good reason for losing 
sight of the word οἶκος in οἰκεῖος, and hence prefer the usual rendering, chose 
who are of the household of faith. 


V. 11. Ἴδετε (imperat.; indic. εἶδον, see dpdw), xré.: See in what large 
letters 7 have written to you with my own hand; not referring to the whole 
epistle, but to the concluding portion, beginning with this sentence. So 
Meyer, Lit; et al’ . Gf <1 Cor. xvi. 21. Col: iv. 18 ;'2 Thess. iti. ΘῈ, 
Others (Ell., Alf, et al.) refer this to the entire epistle. —éypaa: “7 
wrote, or, in idiomatic English, 7 have written” (Ell.). In using the aor., 
the writer transports himself forward to the time when the letter would be 
read. A frequent Greek idiom. Whether πηλίκοις denotes awkwardness in 
the form of the letters, or magnitude, is a point on which critics are not 
agreed. The latter seems to us more probable. 


V. 12. ὅσοι: as many as, all τυἦο. --- εὐπροσωπῆσαι (evrpoowrew, fr. 
εὖ, πρόσωπον, a face): to make a fair show ; aor. infin., denotes the simple 
fact, without regard to the idea of continuance or repetition. — ἀναγκάζου- 
σιν (pres., expressing an attempted action): are trying to compel you, are 
engaged in constraining you. — μόνον ἵνα μὴ διώκ.: only in order that they 
may not, etc. Convictions of duty are not among their motives. — τῷ 
σταυρῷ : dat. of cause: for the cross, because of the cross, etc., i. e., because 
they are Christians (οὐ crucem, Beza). 


V. 13. yap. They have no other object than that mentioned in v. 12: 
for not even, etc, — ot περιτεμνόμενοι : pres. participle: zhose who are be- 
ing, or those who are from time to time, circumcised. Meyer, Lach., et al. 
read περιτετμημένοι (perf.) : those who have been circumcised. —tva...kav- 
Χχήσωνται (aor. mid. subjunc. καυχάομαι) : in order that in your flesh they 
may glory, may make their boast (in telling how many converts to Judaism 
they have made). 


350 NOTES ΟΝ GALATIANS. 


V. 14. ἐμοὶ δὲ μὴ γένοιτο (optat. without ἄν, denoting a wish ; neg. μή) : 
lit. dat to me (emphat.) may it not happen to boast: but far be tt from ME to 
glory, etc. Contrasted with the glorying of the Judaizing teachers. — εἰ μή : 
except, save; the usual meaning in the N. T. Greek.—€v τῷ σταυρῷ : in the 
cross, as the symbol of the sufferings and death of Christ, by which alone we 
are saved. — δι᾽ οὗ : through whom. It is more natural that the relat. refer to 
the nearest antecedent, if the sense is equally good ; hence, we do not make 
οὗ refer to σταυρῷ. --- ἐσταύρωται : has been crucified; perf.; finished ac- 
tion, results continuing up to the time of writing. — κόσμος usually takes the 
article in N. T. Its omission here is similar to the frequent omission before 
νόμος, and also before a proper name. If all the world has been crucified to 
any man, and he to the world, there is nothing left of it to him: nothing 
remains in it for him to glory in. So it was with Paul. 


V. 15. Confirmation of v. 14, containing a statement which clearly distin- 
guishes Christianity from Judaism, and making it the one religion of a fallen 
world. — καινή : ew, new in kind, new in character. —«tiors has two 
principal meanings in N. T., creature and creation. Either makes good 
sense here. The former is usually preferred. 


V. 16. ὅσοι τῷ κανόνι τούτῳ στοιχήσουσιν (fut.): as many as shall 
(hereafter) waz (straight forward) dy this directing line (Meyer) ; i.e. by the 
great principle of Christianity, stated in v. 15. Some edit. read στοιχοῦσιν 
(pres.). For the meaning of στοιχ., cf. V. 25, note. Some understand 
κανόνι, in the metaphorical sense, vzle, maxim, principle ; but the figure is 
better preserved by understanding it, as Meyer does, in the primary and 
literal sense, ὦ straight line, or rod. — εἰρήνη...ἔλεος : sc. εἴη or elev ; optat. 
of wishing. —€m’ αὐτούς : ἐπί w. accus., suggesting perh. the idea of mo- 
tion Zo the position 972 or over: may mercy and peace descend upon them 
(from Heaven, the only source from which they can come). — érrl...0e0d : 
upon the Israel of God; the true Israel, not those who are merely lineal 
descendants of Jacob, but all those who have his faith, the Israel truly be- 
longing to God ; hence τοῦ θεοῦ (emphat. posit.). Cf. ili. 26, ff. Meyer 
views καί as explicative, und zwar, and in fact, even. ΤΑΙ, renders it yea. 
Alford renders it avd, but explains the words, upon the Israel of God, as 
above. Ellicott renders it azd, understanding the last clause to mean all 
believers among the lineal sons of Jacob. The view of Meyer, Ltft., Alf. 
seems to us preferable. 

V. 17. τοῦ λοιποῦ : gen. of time, henceforth ; only here in N. T. Fre- 
quent in classic Greek ; τὸ λοιπόν, acc., continuance in the fut.; the gen. is 
partitive, at any time in the future. — κόπους... παρεχέτω (pres. imper.) : let 
no one continue to give me trouble ; such as had been occasioned by the false 
teachers. —€ya, emphat. /, in opposition to those teachers. — τὰ στίγματα : 
the marks which were branded or punctured on slaves to indicate the owner; 


CHAPTER VI. 18. 351 


on soldiers to indicate the commander ; also, among Oriental nations, on 
worshippers to indicate the god. The mark was usually on the hands or on 
the forehead. That Paul here refers to the scars on his own body (a result 
of wounds received in preaching Christ), we cannot doubt. — βαστάζω : 
I bear, I carry ; as one who carries trophies (Chrys. ). 

V. 18. Ἡ χάρις, xré., sc. εἴη (opt. of wishing). — pera τοῦ πνεύματος 
ὑμῶν : with (in the midst of, so as to pervade) your spirit ; σύν w. dat., in 
company with, together with ; παρά w. dat., by the side of, at the house of. 
Germ. de/; French, chez. It is not necessary to suppose, as Chrys., Bez., 
et al. suggest, that Paul in using πνεύματος had in mind any contrast with 
σάρξ ; since he uses the same word in closing other epistles. — ἀδελφοί : 
(emphat. posit.). The affectionate close of this letter, in some parts so severe, 
reveals the Christian heart of Paul. Sternness, severity, confidence, love, — 
where are they combined in a more remarkable manner than in the epistle to 
the Galatians ? 


ΜΟΥ δ 


hy 
fart as j 





EPHESIANS. 


Tuis Epistle was written from Rome, about 62 4.p. It was 
probably not written specifically to the Ephesian church, but 
was a circular letter from Paul intended to be read in various 
churches. It was sent from his Roman prison by the hands 
of Tychicus and Onesimus, evidently to be used by them in 
whatever churches they might be able to visit. 

It is the Epistle of “The Unities.” 

It exhibits the unity of the church with God, the unity of 
Jew and Gentile in the church, and the unity of individual 
members with one another. | 

It declares the complete abrogation of Mosaism by Chris- 
tianity, and the entire adequacy of Christ for the salvation of 
men. Practical exhortations concerning life and conduct are 
given for the furtherance of this happy union of believers. 

Its authenticity is generally accepted. 

Ephesians, Colossians, and Philemon were sent at the same 


time, and by the same messengers. 


23 





EPISTLE TO THE EPHESIANS. 





GENERAL OUTLINE. 


Cus. I.-III. A sublime outburst of emotion in view of the 
glory and blessedness of the salvation wrought by Christ. Cus. 
IV.-VI. Chiefly hortatory. First, an exhortation to Christian 
unity ; and then, to avoid various immoral practices to which 
they had been accustomed before their conversion. 


CHap. I. Vv. 1,2. Address. — Vv. 3-14. The blessings of the 
elect. THE FATHER has chosen them to be holy; has predeter- 
mined them to the adoption of sons; has bestowed grace on them 
in the beloved THE Son, in the riches of His grace, has purchased 
for them redemption through His blood; has bestowed on them 
wisdom, in making them acquainted with the mystery of His will; 
has obtained for them, under Himself the one head, according to the 
purpose of the Father, an inheritance. THE SPIRIT, after they have 
heard and believed the word of truth, has sealed them, and has 
become the earnest of their inheritance. -— Vv. 15-23. Thanksgiv- 
ing for their faith; and a prayer that they may have the spirit of 
wisdom and revelation, to understand more fully the glory of Christ, 
and of their inheritance in Him. 


Note. — The above scarcely indicates the contents of vv. 1-14. There is perhaps no 
paragraph in the Epistles of Paul, in which every clause is so freighted with meaning. 


V. 1. ἀπόστολος Xp- Ἰησοῦ. Comparing this w. δοῦλος Xp- Ἰησοῦ 
(Rom. 1. 1), the gen. seems rather to denote the idea of fossesston than of 
source. — διὰ θελήματος θεοῦ, through the will of God (θελήμ-, that which 
has been willed: made definite by the limiting gen. θεοῦ. Win. p. 125). 
The two clauses, azz apostle of Christ Fesus, through the will of God, call the 


356 NOTES ON EPHESIANS. 


attention of the readers of the Epistle to the fact that the words addressed 
to them have divine authority. — τοῖς ἁγίοις, 20 the saints ; i.e. to those 
who are consecrated to God. The word Christian had not yet come into 
general use. It occurs but three times in the N. T. — ἐν ᾽᾿Εἰφέσῳ is brack- 
eted by W-H. as well as by Tisch. It is strongly defended, however, as 
the true original reading by Meyer, Ell., et al. If the words were omitted 
in the original MS., the simplest explanation is that the epistle was prob- 
ably intended to be read to more than one church, and that a blank space 
was left here to be appropriately filled when the epistle was publicly read 
to any given church. — ἐν Xp- Ἰησοῦ, w. πιστοῖς (not w. ἁγίοιΞ), facthful 
in Christ Fesus: ἐν denotes the element, the life-sphere, adidingin. The 
article is omitted before πιστοῖς, and thus this clause is united more 
closely to the preceding. We can hardly imitate the Greek const. in an 
Eng. idiom. 


V2. CL Kom... 7, note. 


V. 3. Evdoynrés (verb. adj. fr. εὐλογέω), Blessed ; in the sense, worthy to 
be praised, worthy to be blessed: μακάριος, blessed ; in the sense, happy. Sc. 
εἴη, optat. of wishing, d/essed be etc. Note the emphat. position of εὖλο- 
yntés. — Tod κυρίου κτέ. Whether this gen. limits both πατήρ and θεός 
(Blessed be the God and Father of etc.), or only the word πατήρ (Blessed be 
God and the Father of our Lord Fesus Christ), is not certain, either gram- 
matically or logically. That the former is not doctrinally incorrect may 
be seen from verse 17. Ell., Meyer, et al. prefer the latter construction. 
For a similar point, cf. Gal. 1. 4, note on ἡμῶν. --- ὃ εὐλογήσας ἡμᾶς, who 
blessed us. Wow He blessed us (made us praiseworthy) is explained by 
ἐν... ἐν... ἐν. His blessings to ws are substantial benefits ; our blessing 
in relation to Hzm consists in praise: ἡμᾶς, ws, i.e. Paul and those whom 
he addressed; including also the idea of all believers. Note the repeti- 
tion εὐλογητός... εὐλογήσας .. . εὐλογίᾳ (dlessing, i.e. the possession of 
that which makes us worthy of commendation). — ἐν τοῖς ἔπ-, 77 the heav- 
enly ( places): “the region and sphere where our true home is (Phil. 3. 
20); where our hope is laid up (Col. 1. 5) ; and whence the blessings of 
the Spirit truly come (Heb. 6. 4).” Ell. So also Alf., Meyer. Though 
the expression has been variously understood, this meaning seems most 
natural. — ἐν Χριστῷ (emphat. posit.), 7 Christ. All is summed up in 
Him. Cf. vv. 10,11. This is the leading thought of the Epistle. The 
three clauses w. εὐλογήσας (év... ἐν . . . ἐν) denote, in what respect, in 
what place, in what person. 


V. 4. Confirmation and further explanation of εὐλογήσας nré. — καθώς, 
even as, denotes here both manner and cause. — ἐξελέξατο (ἐκ-λέγω) ἡμᾶς, 
chose us out for Himself (from the mass of mankind). Cf. ἐκλεκτός, elect, 
chosen: ἐκλογή, election, choice. — ἐν αὐτῷ, in him, i.e. in Christ, the 


CHAPTER I. ς. 357 


sphere in which the action of the verb was accomplished. — πρὸ κατ- 
κόσ-, before the foundation of the world. Article omitted in Greek. Win. 
p. 137. The two clauses answer the questions, how, and when, God chose 
us out for Himself. — εἶναι xré., the purpose: that we should be holy 
(i. 6. consecrated to Him: same word rendered saznés in verse 1) and with- 
out blame (or without blemish); the two adjs. express the positive and the 
negative characteristic. Cf. Eph. 5. 27. — κατενώπιον αὐτοῦ, defore Him, 
i.e. in the sight of God; judice deo; not simply to human view. — ἐν 
ἀγάπῃ may be joined with what precedes, either w. ἐξελέξατο, or w. ἁγίους 
kal ἀμώμους (so W-H., Alf., Vulg., Coptic, Erasm., Luther, Calvin, Beza, 
et al.); or w. what follows (so Tisch., Meyer, Ell., Braune; the Pesh7to, 
Chrys., Theod., August., Jerome, Bengel, De Wette, Olsh., Lach., and 
many others). Standing, as it does, midway between two most important 
statements, is it necessary to limit its force entirely, either to what pre- 
cedes, or to what follows? May not the thought, 27: Jove, i.e. God’s love, 
extend over both? If, however, we must choose between the two views 
above presented, the latter (connecting ἐν ἀγάπῃ w. mpoopicas) seems to 
us the most natural and forcible. 


V. 5. ἐν ἀγάπῃ προορίσας ἡμᾶς, having in love pre-determined us: προ- 
optoas, fr. πρό, before, and ὁρίζω, to determine ; ὅρος, a boundary, Lat. termi- 
nus. This seems the most literal and exact rendering: “‘foreordain” (fr. 
Lat. ordo, a row) means primarily, ¢o set in a row, to set in order: “ predes- 
tine,” akin to the word destizy, makes on the mind an impression which 
does not belong to προορίζω. Whether mpoopicas, having pre-determined, 
dengagpeomething antecedent to ἐξελέξατο, chose out for himself, is a 
question not answered here; as the aor. particip. may denote “a simple 
occurrence without regard to time,” Good. Gram. ὃ 204, Note 2; or “a 
simultaneous action,” Win. p. 342. Cf. γνωρίσας, verse 9. Ell. views the 
action of mpoopicas as antecedent to, Meyer as synchronous with, that of 
ἐξελέξατο. The Greek particip. certainly does not settle the point, and it 
is not important to us that it should be settled. It is better to fix our 
minds on the great, all-important fact stated in the entire sentence. — εἰς 
υἱοθεσίαν, an end in view, for adoption as sons. — διὰ ᾽1- Xp-, through Fesus 
Christ, tells how this is accomplished. No other plan has been devised, 
or is needed. — εἰς αὐτόν (defines more exactly and emphasizes εἰς vio- 
θεσίαν), for himself: eis denotes not merely the idea of approach, but that 
of entrance into, “inward union ” (cf. Ell. zz Joco: also Ell.’s note on eis 
Χριστόν, Gal. 3.27). Thethree clauses (eis... dia. ..eis...) are closely 
united in idea. — κατὰ (the rule, or measure) τὴν εὐδοκίαν Kré., according 
to the good-pleasure of His will (that which has been willed by Him). It is 
not necessary te try to define more exactly, as many do, the meaning of | 
εὐδοκίαν here, or to attach to it any other idea than that which ordinarily 
belongs to it (and also to εὐδοκέω) in the N. Test. 


358 NOTES ON EPHESIANS. 


V. 6. els ἔπαινον xré. (the primary, the great end, finis primarius. Cf. 
Phil. 1. 11), for the praise of (the) glory of His grace: δόξης made definite 
by the limiting gen. Win. p. 125. — ἧς (attracted from the acc., cognate 
acc. w. ἐχαρίτωσεν, to the case of the anteced. χάριτος) κτέ., which He gra- 
ciously bestowed on us. — ἐν τῷ ἠγαπημένῳ (ἀγαπάω), i the beloved: the 
sphere in which all this is accomplished. “ἐν is not here interchangeable 
w. διά, or equivalent to profpéer, but retains its full primary meaning.” ΕἸ]. 


V. 7. ἐν ᾧ ἔχομεν, 2 whom (and only iz whom) we have (not we shall 
have, nor we have had, but we have, are having). — τὴν ἀπολύτρωσιν, our 
redemption, R. V.; the redemption, the long promised and now known and 
realized redemption. EIl., Alf., Lange, B. U.; de Loskaufung, Meyer. — 
διὰ τοῦ αἵματος αὐτοῦ (defines more particularly ἐν ᾧ) through his blood. 
Paul does not say, through his perfect and beautiful life as an example, 
nor through his divine teaching, though he spake as never man spake ; 
but ¢hrough his blood, without which there could be no ἄφεσις. Cf. Heb. 
9. 22. — τὴν ἄφεσιν τῶν Tap-: in explanatory appos. w. τὴν ἀπολύτρωσιν: 
the forgiveness (the remission, the putting away) of our transgressions (Alt., 
Ell.) ; trespasses (R. V., B. U.). Cf. the use of παράπτωμα in Rom. 4. 25, 
5. 15, ff. — κατὰ TO πλοῦτος KTE., W. ἔχομεν, We have. . . according to the 
riches (the wealth) of his grace. (Note the later form τὸ πλοῦτος, st. Att. 
τὸν πλοῦτον.) If our redemption is proportionate to the riches of his 
grace, it will certainly be complete. 


V. 8. ἧς, attracted fr. the acc. to the case of its antecedent χάριτος ; 
obj. of ἐπερίσσευσεν (trans. here; fr. περισσεύω, to make wepioodss abun- 
dant, over and above); which he made to abound. Some view th -b as 
intrans., and ἧς as attracted fr. the dat.: but this const. is less probable. — 
εἰς ἡμᾶς, Zowards us; or more exactly, (entering) zfo ws. His grace is 
not something simply towards us, or surrounding us, but that which enters 
within our hearts. Cf. Lange. — ἐν πάσῃ σοφίᾳ καὶ φρονήσει. Do these 
words belong w. what precedes or w. what follows? The former connec- 
tion seems more natural and is generally preferred. So R. V., B. U., 
Meyer, Ell., et al. Again, the question arises, are these words spoken of 
God, or of us? The latter seems to be the correct view. So Meyer, EIl., 
et al.: 27 all wisdom (that wisdom which pertains to our eternal welfare, 
—the only wisdom worthy of the name) and prudence, or intelligence 
(Ell.): φρόνησις, fr. φρονέω, is the act of using the mind, the application 
or exercise of σοφία (the generic word for wisdom). The thought of the 
verse, with the above explanation, is this: which (grace entering) into us 
he made to abound in all wisdom and prudence. 





V. 9. γνωρίσας (γνωρίζω) ἡμῖν : having made known to us etc. This 
was the great exhibition of his grace — explanatory of v.8. The particip. 
here, as in verse 5 (mpoopicas), seems to denote an act synchronous with 
that of the verb. — Td μυστήριον τοῦ θελ- αὐτοῦ, the mystery (that which 


CHAPTER I. 10-12. 359 


had been hidden from the world) of his will, respecting his will (obj. gen.). 
— κατὰ τὴν εὐδοκίαν αὐτοῦ: w. γνωρίσας. Cf. verse 5, where also it is 
connected w. the particip. preceding it. — ἣν προέθετο ἐν αὐτῷ (ἐν αὑτῷ, 
Meyer, Ell., Alf., et al.), which he purposed (set forth) in himself ; or, which 
he purposed in him (in Christ). This latter interpretation, referring αὐτῷ 
to Christ, certainly seems forcible. So it was understood by Chrys. 
and many ancient scholars; also by Luther, Calv., Bengel, and others in 
modern times. The R. V. seems to favor this view. 


V. το. εἰς κτέ., looking into, with a view to, was Gott im Auge hat 
(Meyer). — οἰκονομίαν, a setting in order, dispensation, an orderly unfola- 
ing. The clause may be rendered, with a view to the orderly unfolding of 
the fulness of the times. — ἀνακεφαλαιώσασθαι : infin. denoting purpose; 
explanatory (epexegetical) of the preceding clause: 40 sum up (for himself) 
etc. In this, the οἰκονομία κτέ. would consist. This grammatical explana- 
tion is simpler than to make the infin. depend on προέθετο. --- τὰ πάντα... 
τῆς γῆς: all things in Christ, the things in (or upon) the heavens, and the 
things upon the earth. WWhat does this statement mean? There is danger, 
on the one hand, of making it mean more than the words properly signify ; 
on the other hand, of improperly restricting the meaning; so that the most 
various and forced constructions have been put uponit. ‘‘ Any reference 
to the redemption or restoration of those spirits for whom our Lord him- 
self said τὸ πῦρ τὸ αἰώνιον (Matt. 25. 41) was prepared, must be pronounced 
fundamentally impossible.” Ell. The words, strictly interpreted, do not 
signify any such idea. They assert the ultimate dominion, the headship, 
of our Lord. Even wicked spirits acknowledge and dread his power and 
authority. Under this power, this headship, we who have believed oc- 
cupy a very different place from them, as the apostle now goes on to 
show. — ἐν αὐτῷ, expressed for perspicuity and emphasis. - 

V. τι. ἐν ᾧ Kal ἐκληρώθημεν (KAnpdw, fr. κλῆρος, a lot,a heritage, an 
inheritance). This may be rendered, 272 whom also we were made a heri- 
tage (i.e. a heritage of God) ; or, 272 whom we were even admitted to an in- 
heritance, were made partakers of the Messianic inheritance. The former, 
R. V., ΕἸ]., et al.; the latter, Meyer et al. The latter seems to me better 
suited to the connection. — προορισθέντες (pass. particip. fr. προορίζω. Cf. 
προορίσας, verse 5, note): having been predetermined. — κατὰ πρόθεσιν 
(cf. προέθετο, verse 9) κτέ., according to a purpose (or the purpose) of him 
who works etc. — κατὰ τὴν βουλὴν τοῦ θελ- αὐτοῦ, according to the counsel 
(the plan, design) of his will (that which has been willed). 

V. 12. εἰς τὸ εἶναι ἡμᾶς κτέ. (the end in view, in connection with the 
combined idea ἐκληρώθημεν προορισθέντες) : to the end that we (should) be 
etc. Observe that ἡμᾶς, which up to this point has denoted believers, both 
Jews and Gentiles, is here contrasted w. ὑμεῖς, verse 13, and thus denotes 
the Jewish Christians. — εἰς ἔπαινον κτέ., for the praise etc. the end in 


260 NOTES ON EPHESIANS. 


view. -¢ τοὺς προηλπικότας (πρό, ἐλπίζω) κτέ., Ww. ἡμᾶς: those who have 
before hoped etc. The prep. πρό seems to point to the predictions of the 
Messiah in the O. T., and to the hopes which the Jews had before the 
coming of Christ. So Meyer. 


V. 13. ἐν ᾧ kal ὑμεῖς, 2722 whom ye also (ye, i.e. converts from the Gen- 
tiles). —7d εὐαγγέλιον Kré., descriptive of τὸν λόγον τῆς GA-, the word of 
truth, the gospel of your salvation. The gospel was then, and is still, the 
word of truth par excellence. — ἐν @, repeated for emphasis and perspicu- 
ity. — kal πιστεύσαντες, a particular added to ἀκούσαντες : in whom having 
believed (having exercised faith) also. — ἐσφραγίσθητε (σφραγίζω), ye were 
sealed, and thus confirmed as heirs of the Messianic kingdom. — τῷ πνεύ- 
ματι κτὲ., with the Holy Spirit of promise. The gen. denotes the idea, 
belonging to; τῷ ἁγίῳ is added for solemn emphasis; thus, zw7th the Spirit 
belonging to the promise (in fulfilment of the promise) the Holy (Spirit). 


V. 14. 8s: relat. pron. agreeing w. the pred. ἀρραβών (Win. p. 166), 
who is an earnest of our inheritance. An earnest was a first instalment 
paid in advance as a pledge; a security for the payment of the whole 
sum. — εἰς ἀπολύτρωσιν κτέ., for the redemption, (directing the mind zo) 
the redemption, of the purchased possession (Ἐ1].) ; the full redemption of His 
purchased possession (Alf.). — εἰς ἔπαινον... αὐτοῦ : for the praise of His 
glory. The former clause expresses the end in view with respect to man; 
the latter, with respect to God. — αὐτοῦ refers to the Father, and is 
connected by Meyer with both clauses (τῆς περιποιήσεως and τῆς δόξη5). 


V. 1s. Διὰ τοῦτο : On this account, referring to what precedes, partic- 
ularly to vv. 13 and 14. — κἀγώ (= καὶ ἐγώ), 7 also ; i.e. Paul as well as 
those whom he is addressing. — ἀκούσας, having heard, etc. naturally 
refers to the tidings which he had received since he last saw them. — τὴν 
καθ᾽ ὑμᾶς πίστιν : a form of expression not occurring elsewhere in Paul’s 
epistles, but found in Acts 17. 28, 18. 15, 26. 3, and often in the later 
Greek writers: the faith which is among you, your faith. —& τῷ... . ᾿Τησοῦ, 
in close connection w. πίστιν. Note the omission of the article after 
πίστιν. --- καὶ τὴν ἀγάπην τὴν εἰς κτέ. : and your love which (ye have) 
towards etc.: article repeated, thus making the two thoughts, love and 
the objects of love, more distinct. W-H. omit ἀγάπην τήν, and Alf. in- 
cludes them in brackets. The clause would then read, having heard of the 
faith in the Lord Yesus (which is) among you, ΟΥ̓ in you, and which (ye show) 
towards all the saints. 


V. τό. ob... εὐχαριστῶν (agrees w. κἀγώ, ν. 15): 2 do not cease etc. 
Meyer speaks of this as a popular hyperbole. Perhaps so; yet the state 
of heart (which is more than any form of words) implied in εὐχαριστῶν 
may be unceasing. — ὑπὲρ ὑμῶν, for you, concerning you. Cf. Rom. I. 8, 
note. — μνείαν ποιούμενος : making mention (of you), or making (to my- 


CHAPTER I. 17-19. 361 


self) a remembrance (of you). It does not necessarily imply any form of 
words, but simply the idea of remembrance. Cf. Phil. 1. 3, 1 Th. 3. 6, 
2 Tim. 1. 3. — ἐπὶ w. the gen., 7 the time of, or simply, zz. The whole 
expression corresponds to that which is now often used, remembering you 
in my prayers; and this state of mind and heart may be unceasing. 


V.17. ἵνα κτέ., closely connected w. προσευχῶν, prayers, that etc. — 
ὁ θεὸς κτέ., the God of our Lord Jesus Christ. Cf.verse 3. Christ himself 
also uses the expression θεός μου, John 20.17. Cf. Matt. 27. 46. — τῆς 
δόξης, descriptive gen., or gen. as a periphrasis for an adj. Butt. p. 161. 
— δῴη, optat.—= Att. δοίη. Lach. has δώῃ (iota subscript under η) = Att. 
δῷ. W-H. give both readings. The optat. after ἵνα is very rare in the 
N. T. If adopted here, it seems to be in keeping with the idea of a wish 
contained in προσευχῶν. See Winer, p. 290; Butt. pp. 215, 233. — πνεῦμα 
σοφίας Kré., a spirit of wisdom and revelation, R. V.; or the Spirit (the 
Holy Spirit) of wisdom and revelation. Meyer, Ell., Braune. The latter, 
in connection with the thought of giving (δῴη), seems more natural: the 
Holy Spirit who imparts wisdom and reveals truth. (Article omitted, as 
with a proper name.) — ἐν ἐπιγνώσει αὐτοῦ, 7 the (distinct, definite) 
knowledge of Him, i.e. of the Father. So Ell, Alf, Meyer, etal. .Yet 
Calvin, Beza, et al, refer αὐτοῦ to Christ. ἐν denotes here, as often, 
“the sphere or element in which the action takes place ” (Ell.). 


V.18. πεφωτισμένους (φωτίζω) τοὺς ὀφθαλμοὺς κτέ. Is this clause 
the object of δῴη, or acc. abs., or does the particip. by a change of const. 
(occurring in classic Greek) refer to duty, while τοὺς ὀφ- becomes acc. of 
specification? All three constructions have been advocated. The last 
is now generally preferred; thus, may give to you etc., being enlightened in 
the eyes of your heart; or freely rendered, as in R. V., may give to you 
etc., having the eyes of your heart enlightened. — εἰς τὸ εἰδέναι ὑμᾶς : 20 the 
end that ye may know ; closely joined in thought with πεφωτισμένους κτέ. 
— tis (fem. agreeing w. 7 ἐλπίς, the direct interrog. pron. in an indirect 
question. Often so in classic Greek) ἐστιν ἡ ἐλπὶς κτέ., what is the hope 
of his calling ; i.e. what is involved, how much is implied in the divine invi- 
tation (rhs κλήσεως, gen. of cause). Note the three points in Christian 
experience here presented (verses 15, 18): faith, love, hope. — The next 
clause presents the object of hope; τίς ὁ πλοῦτος Kré., what the wealth of 
the glory of his inheritance: avrov, as above, refers more naturally to God 
the Father, and may be viewed as objective or subjective gen. ; the inher- 
itance belonging to him, or the inheritance which he gives. The latter 
idea is made prominent by the context. — ἐν τοῖς ἁγίοις (masc.) denotes 
the sphere, or the location, of the divine inheritance. There is no glorious 
inheritance for men beyond this. 

V. 19. A continuation of the same construction. The apostle labors 
to give expression to his ecstatic emotions. After indicating that which 


262 NOTES ON EPHESIANS. 


is hoped for, the power which is to accomplish this is naturally referred 
to. — καὶ τί Td... μέγεθος κτέ., and what (25) the surpassing magnitude of 
his power toward us who have faith. — κατὰ τὴν ἐνέργειαν κτέ. indicates 
the measure of this power: according to the working of the strength of his 
might etc. Note the extraordinary accumulation of words denoting 
power and activity, — δυνάμεως .. . ἐνέργειαν... κράτους... ἰσχύος. It 
seems less natural to connect this clause logically w. πιστεύοντα. 

V. 20. ἣν (sc. ἐνέργειαν) ἐνήργηκεν (perf. fr. evepyéw), which he has 
wrought. Ell. et al. read here évfpynoev, which he wrought etc. — 
ἐγείρας... καθίσας : participles denoting manner or means: action simul- 
taneous with that of the verb (Winer, p. 342), 2 raising him... in mak- 
ing him to sit. Meyer, Ell., et al. read ἐκάθισεν, and he made him to sit. — 
ἐν δεξιᾷ αὐτοῦ, the place of honor. The usual form of expression in the 
gospels is ἐκ δεξιῶν. — ἐν τοῖς ἔπ- : cf. verse 3, note. 

V. 21. ὑπεράνω πάσης ἀρχῆς Kré., κει above (or far above) every sover- 


eignty, and authority, and power, and dominion : — a series of words nearly 
synonymous for the sake of emphasis. — ἐν τῷ αἰῶνι τούτῳ... ἐν τῷ 


μέλλοντι (sc. αἰῶνι) : iz this world (age, cra)...in that to come. ὃ αἰὼν 
οὗτος in the N. T. is the period in this world’s history up to the παρουσία; 
6 αἰὼν μέλλων is the period beginning with the παρουσία and extending 
onwards. 

V. 22. The former verse presents the exaltation of Christ as the high- 
est conceivable; this verse, his unlimited and absolute sovereignty. — 
καὶ πάντα ὑπέταξεν (ὑπο-τάσσω) Kré., and he put all things in subjection 
(lit. he arranged all things under) under his feet: — more expressive than 
if he had said uzder him. Note the repetition of the thought in ὕπ- ὕπό. 
The emphatic word is πάντα (as above πάσης and παντός), all things, i. 6. 
all created things. — καὶ αὐτὸν ἔδωκεν, and gave him. Observe, it is not 
ἔθηκεν, or ἔστησεν, placed, or appointed ; but ἔδωκεν, gave. Christ in his 
exalted position was a divine gift to the church. — κεφαλήν, appos. w. 
αὐτόν, (as) head, or (to be) head. —~ ὑπὲρ πάντα (in the same emphatic and 
comprehensive sense as just above), over, or beyond, all things : τῇ ἐκκλη- 
ota (dat. comm.), Zo, or for, the church (in the collective sense). 


V. 23. The figure, naturally suggested by κεφαλήν, is carried out; and 
the relation of the church to the head presented. — ἥτις, #¢ guae (Meyer, 
Kiihner), guae guidem (El1.), so that it (15), or which indeed (25). — τὸ σῶμα 
αὐτοῦ. The same figure is found often elsewhere. Cf. 2. 16, 4. VV. 4, 12, 
16, 5. Vv. 23, 30. — Td πλήρωμα (fr. πληρόω denoting result. Good. ὃ 129, 
4; Had. 461), that which has been made full of him who fills all in all. 
The church, the body of Christ, is “that which is filled up by Christ” 
(Eadie, Ell.) ; “das erfiillte Christi, d.h. dasjenige, was von ihm erfiillt 
ist” (Meyer). The last expression, Tod... πληρουμένου, is understood, 
therefore, to refer to Christ, not to the Father. The particip. is best 


΄ CHAPTER II. 1, 2. 363 


viewed as mid. and ἐν πᾶσιν as the sphere in which the action takes 
place: lit. of the one who in all things fills (for himself) all things ; or, 
more briefly, of kim who fills all in all: τὰ πάντα like τὰ πάντα, verse 10. 
The sublimity of this conception, in fact of all the conceptions in this 
chapter, can be felt only by those who have been taught by the Holy 
Spirit. 


Cuap. II. Vv. I-10. You also, who were dead, he hath made 
alive with Christ, through grace. —Vv. 11-22. The Gentiles, not 
less than the Jews, sharers in this salvation through Christ. 


V.1. Καὶ ὑμᾶς, And you, or, You also, addressed particularly to the 
readers of the epistle ; making to them an application of what has just 
been said. The structure of the sentence, through the rush of thoughts 
in the mind of the writer, is broken; and the verb governing ὑμᾶς is first 
expressed in verse 5. — ὄντας νεκρούς, being dead, or more freely rendered, 
when ye were dead ; the particip. ὄντας being present with respect to the 
leading verb ovve(worolncev. That the readers would understand this of 
spiritual death can scarcely be doubted, and is made still plainer by the 
datives of manner or means directly following : 4y, or, through, your tres- 
passes and sins. παράπτωμα (a fall aside, fr. παρα-πίπτω) denotes properly 
some overt act; ἁμαρτία, the generic word, denotes a state of mind and 
heart as well as an act ; an omission as well as a commission. 


V. 2. ἐν als, 2 which: ἐν denotes here, as often, the sphere in which 
the action takes place. Cf. ἐν πᾶσιν, 1. 23. τ--- ποτέ, once ; with a verb of 
past tense, as here, formerly.—weprewathoate (περι-πατέω), ye walked 
about, ye lived. — κατὰ τὸν αἰῶνα κτέ., an expression difficult to render 
exactly. For the meaning of αἰών, cf. 1. 21,note. It suggests the idea of 
the present moral condition of the world. Cf. Rom. 12. 2, 2 Cor. 4. 4. 
ὁ κόσμος means the world, primarily with reference to physical arrange- 
ment and order. According to the course (the present era) of this world 
means, therefore, according to the present spirit, the present tendency, of this 
world. — κατὰ τὸν ἄρχοντα Kré., according to the prince (or the ruler) of 
the power (or the authority) of the air. The thought seems to be that the 
air which encompasses this physical world (κόσμος) during this present 
era (αἰών) is pervaded with evil; that the prince of evil has his authority 
(ἐξουσία), or his empire, in the air: κατά, according to, i. 6. in obedience to, 
the laws and requirements of this ruler: τοῦ ἀέρος, of the air, or in the 
air. Note the dif. bet. ἀήρ, the lower atmosphere, and αἰθήρ, the higher 
and purer air.—tod πνεύματος κτέ. It seems simplest in grammati- 
cal const. and in idea to make this depend, like ἐξουσίας, on ἄρχοντα : 
according to the ruler of the authority in the air (the ruler) of the spirit that 
now works (is now active) in the sons of disobedience. This const. is pre- 


364 NOTES ON EPHESIANS. 


ferred by Winer, Meyer, EIl., et al. Note the expression, som: or d.sobedi- 
ence, ‘a disobedience to which they belong as children to a parent.” Ell. 
See Winer, § 34, 3, b, Note 2. 


V. 3. ἐν ols (cf. ἐν αἷς, verse 2), among whom, i. e. the sons of dis- 
obedience. — kal ἡμεῖς πάντες, we also αἰ etc.; the Jews, not less than the 
Gentiles described in verses 1, 2. — dveorpadnpev (avactpédw) κτέ., were 
turned to and fro; lived. —év ταῖς ἐπιθυμίαις κτέ., a more definite de- 
scription of the life among the sons of disobedience; and this is pictured 
still further in ποιοῦντες τὰ θελ- KTE., doing the things willed, the desires, 
of the flesh and of the thoughts (those things passing through the mind: 
διανοιῶν, fr. διάνοια, and that fr. διά and νοῦς). --- καὶ ἤμεθα (Att. ἦμεν) . .. 
ὀργῆς, aud were children by nature of anger. Distinguishing bet. θυμός 
and ὀργή, the former is perhaps best rendered wrath, and the latter anger. 
The question has been much discussed whether this verse means, we were 
by birth, or at our birth, by descent, children of anger; whether, in other 
words, we find here the doctrine of “ origina] sin.” The majority of ex- 
positors and theologians decidedly favor the affirmative of this question. 
Meyer, however, argues at length against this interpretation ; and under- 
stands φύσει, not of the nature with which we are born (as though we had 
here γενέσει); but rather, of the nature which we acquire ὧν growth after 
our birth. On the meaning of φύσις, as denoting growth, see L.& Sc. Cf. 
also φύω, Luke 8. 6, 8, Heb. 12. 15. Whichever view is correct, it should 
be noted that φύσει is not emphatic in position ; so that the thought was 
not prominent in the mind of the writer. If he had said φύσει ἤμεθα 
KTé., then φύσει would have been emphatic; and the statement would, 
have been, ὧν zature we were etc. As the sentence now stands, the em- 
phatic words are ἤμεθα and ὀργῆς, we were, we used to be (before we were 
in Christ Jesus) children by nature of anger. Whose anger is here meant 
cannot be doubtful. — ὧς καὶ ot λοιποί, as the rest (of men) also, in dis- 
tinction fr. ἡμεῖς above. 


V. 4. The sentence begun in verse 1 is here resumed by the adversa- 
tive conj. δέ, because this verse stands in opposition to the relative sen- 
tences in verses 2, 3. The const. is, 6 δὲ θεὸς... ἡμᾶς... συνεζωοποίησεν 
τῷ Xp-.— πλούσιος Sv ἐν ἐλέει, being rich in mercy, da er reich ist an 
Erbarmen (Meyer), since he is rich in mercy. — διά. w. acc. on account 
of, because of. NVulg. propter etc. ἔλεος, mercy ; ἀγάπη, love: “the rela- 
tion of species to genus.” Meyer.—‘v w. ἠγάπησεν, acc. of cognate 
meaning. 

V. 5. Kal ὄντας ἡμᾶς, even when we were: particip. present with re- 
spect to the principal verb. — συνεζωοποίησεν (συ-ζωο-ποιέω) TH Xp-, made 
us alive with Christ. The verb may be spoken either of spiritual or of 
physical life. Some have limited the thought here to the former; some 
to the latter of these two ideas. Perhaps Alf. is right in understanding 


CHAPTER II. 6-10 365 


both. “Our spiritual life is the primary subject of the Apostle’s thought; 
but this includes in itself our share in the resurrection and exaltation 
(ver. 6) of Christ.” (Alf.) If we view the verb as referring specially to 
the resurrection of Christ, then the certainty of our own resurrection is 
assured by that of Christ; but the certainty of our spiritual resurrection 
is also assured equally by that event.— χάριτί ἐστε σεσωμένοι (cd w), 
by grace (emphat. posit.) ave ye been, and are, saved (pf.), made partakers 
of salvation ; the fact, and the means by which it has been accomplished, 
are here unequivocally affirmed. 


Vv. 6,7. καὶ συνήγειρεν (σύν, ἐγείρω) Kal συνεκάθισεν (σύν, καθίζ(ω), 
and raised us up with him and made us sit with him. In like manner, as 
his resurrection was an assurance of our own resurrection, both physical 
and spiritual, so his glorious exaltation was the assurance of that which 
awaits us. —év τοῖς ἐπ- ἐν Xp- Ἰησοῦ. Cf. τ. 3, notes.—tva ἐνδείξηται 
κτέ., the object in view in all that is affirmed, vv. 5, 6, that he might show 
in the ages that are coming the surpassing wealth of his grace. —év xpyc-... 
ἡμᾶς : the manner in which this grace appears. —év Xp- Ἰησοῦ (emphat. 
posit.) : the sphere in which this exhibition of grace has been made. Note 
the emphatic repetition of the loved name, verses 5, 6, 7, 10, τῷ Χριστῷ 
-.. ἐν Χριστῷ Ἰησοῦ... ἐν Χριστῷ Ἰησοῦ... ἐν Χριστῷ Ἰησοῦ. 


Vv. 8,9. Confirmation of the words just used, the surpassing wealth 
of his grace, by a recurrence to the parenthetical clause in verse 5, and a 
fuller expression. — τῇ χάριτι (emphat. posit.), dat. of cause; causa effi- 
ciens (Meyer). — διὰ πίστεως, through faith, causa apprehendens (Meyer). — 
καὶ τοῦτο, and this, the fact just stated.— οὐκ ἐξ ὑμῶν, sc. ἐστίν, (15) not 
of (lit. out of) yourselves. —Qe0t τὸ δῶρον, sc. ἐστίν. Note the emphatic 
brevity of the Greek: and this not of yourselves, the gift of God; not of 
works, that no man may glory. 1 often heard in my childhood an elderly 
lady in New England (my own grandmother) repeat verses 8 and 9 as a 
text from which she had heard “the good Mr. Whitefield” preach. (She 
pronounced the word Whitefield.) 


V.10. Confirmation of οὐκ ἐξ ἔργων. --- αὐτοῦ (emphat.) . . . ποίημα 
(a thing made, fr. ποιέω), for we are his workmanship (handiwork, El.) ; 
referring to the new spiritual creation of the believer in Christ. — κτισθέν- 
τες (κτίζω) . . . ἐπὶ κτέ., having been created (at the new birth) for etc. — 
οἷς (attracted to the case of the anteced. ἔργοις, direct obj. of προητοίμα- 
σεν, fr. προ-ετοιμάζω) . . . θεός, which God prepared beforehand. What 
does this mean? The note of Ell. (citing from a sermon of Beveridge) 
gives a satisfactory answer: “God, defore we were created in Christ, made 
ready for us; prearranged, prepared a sphere of moral action, or (to use 
the simile of Chrys.) a road, with the intent ‘hat we should walk in it, and 
not leave it: this sphere, this road. was ἔργα ἀγαθά." — va, purpose: ¢hat 


366 NOTES ON EPHESIANS. 


we may walk in them (i.e. good works). Note how often Paul speaks of 
works, good works, not indeed as a ground of justification, but as the out- 
growth of a vital Christian faith, or as the sphere in which the Christian 
walks. The ἔργα of the Christian, here mentioned, on which James also 
dwells with so much emphasis, are very different from the ἔργα νόμου, 
works of law, and the ἔργα in verse 9. The active life of Paul is one of 
the best illustrations of his meaning. 


V. τι. Διό (Διὰ ὅ), Wherefore, i.e. “because we have become partak- 
ers of so great and undeserved benefits, verses 4-10” (Meyer). ‘ Not in 
exclusive reference to verses 4-10, but rather to the declaratory portion of 
the foregoing paragraph, verses 1-7.” (Ell.). — μνημονεύετε (pres. imperat.), 
bear in mind, keep in mind habitually as a motive to gratitude. —8tv ποτὲ 
ὑμεῖς κτέ. (sentence unfinished in this verse ; const. resumed in verse 12, 
ὅτι ἦτε Kré.), that once you, Gentiles in the flesh: τά before ἔθνη, generic 
article, may be omitted in rendering ; τά not repeated before ἐν σαρκί, the 
two clauses being closely united: σαρκί here in the primary, physical 
sense, the reference being to circumcision, “the corporeal mark” (EIl.) ; 
yet this almost necessarily suggests the derived, spiritual sense wzregener- 
ate (so Theoph., Ambros., Grot., Peile, et al.): article often omitted w. 
σαρκί, Win. ὃ 19, Butt. § 124; yet the English idiom requires us to express 
the article. — ot Aey- (appos. w. τὰ ἐθ- ἐν cap-), those who are called uncir- 
cumcision : a contemptuous expression. — ὑπὸ... περιτομῆς, gen. of agent 
or doer, by that which is called circumcision: ἀκροβυστία and περιτομή, 
names denoting the two classes of persons. —év σαρκὶ χειροποιήτου (adj. 
of two endings, qualifies περιτομῆϑ), 271 the flesh, made by hand, — only that 
and nothing more! no change of heart! all external! 


V. 12. ὅτι ἦτε: const., begun in verse 11, here resumed: τῷ καιρῷ 
ἐκείνῳ corresponds to ποτέ above: that you were at that time separate (xw- 
pis) from Christ.— ἀπηλλοτριωένοι (ἀπ-αλλοτριόω, fr. ἀλλότριος, of or be- 
longing to another, Lat. alienus) τῆς πολιτείας Kré., alienated from, estranged 
Srom, the commonwealth, or the citizenship, of Israel. πολιτεία occurs in 
N. T. only here and in Acts 22. 28, where it is rendered citizenship, R. V.— 
καὶ ξένοι Kré., and strangers, foreigners, in respect to the covenants of the 
promise (objective gen., or “gen. of the point of view.” II.) or strangers 
from etc. (gen. of departure from, gen. of privation): the covenants of the 
promise, that of the Messiah, made with Abraham and subsequently re- 
newed with the other patriarchs; also with Moses. — ἐλπίδα (emphat. 
posit.) μὴ ἔχοντες κτέ., zot having any hope (i. e. hope with respect to a 
future life) axd without God in the world. Truly a most tragic picture ! 


V. 13. νυνὶ δέ, in contrast w. τῷ καιρῷ éexelvy.— ἐν Xp- ᾿Ιησοῦ, in 
contrast w. χωρὶς Χριστοῦ, But now in Christ Jesus. — ὑμεῖς. . . ἐγενή- 
θητε ἐγγύς, you, who once were far off, have been brought (lit. became) near. 


CHARTER ἢν. 14.158. 367 


The writer is not content with having said in the beginning of the sen- 
tence ἐν Χριστῷ Ἰησοῦ, he now adds the emphatic and more definite 
expression ἐν τῷ αἵματι τοῦ Χριστοῦ, iz the blood of Christ. He does 
not say, by the teaching of Christ, or by the beautiful life of Christ; but, 
in the blood of Christ! ἐν w.the dat. denotes here, as often, the element, 
or the sphere, in which an action takes place. In ch. 1.7, we have an- 
other form of expression, ἐν @ . . . διὰ τοῦ αἵματος αὐτοῦ, in whom . . 
through his blood. 


V. 14. Confirmation and explanation of verse 13.—atros γάρ, For 
he himself (Lat. ipse), he alone. — ἣ εἰρήνη ἡμῶν, our peace ; peace in the 
widest sense ; not only, as the connection indicates, peace between Jew 
and Gentile, but also, as the writer goes on presently to show (verses 
15-18), peace between both parties and God.— ὃ ποιήσας, who made, or 
as the particip. often has a causal force, since he made.— τὰ ἀμφότερα ἕν, 
both parties (Jew and Gentile) one, united (wnum).— Kal... λύσας, and 
broke down (loosed so that it fell down) the middle wall (fr. μέσος and tot 
xos, wali of a house, Lat. paries) of partition: τοῦ φραγμοῦ, gen. of appo- 
sition; the middle wall which served as a partition, which separated the one 
from the other, the Jew from the Gentile. 


V.15. τὴν ἔχθραν may be viewed as in appos. w. τὸ μεσότοιχον τοῦ 
φρ-, and the obj. of λύσας (so Meyer, Alf., Ell., Hodge, Riddle, et al.) ; or 
as the obj. of καταργήσας (so R. V., Bib. Union, et al.). Again, a comma 
may be placed after ἔχθραν and none after αὐτοῦ (so Tisch.), or a comma 
may stand after both words (so Alf., Ell., et al.), or the comma may be 
removed after ἔχθραν (so W-H.). With all these various pointings, the 
sentence is grammatical, and the general sense is not materially affected. 
With the pointing of Tisch., the verse reads, the enmity (appos. w. what 
goes before), having in his flesh abolished the law of commandments (con- 
tained) in ordinances; that etc. With the pointing of W-H., the sen- 
tence would read as in the R. V. — τὴν ἔχθ-, the hatred, i.e. primarily betw. 
Jew and Gentile ; but this was also, as appears from the context, closely 
connected with alienation from God. Cf. note on εἰρήνη above. — ἐν 
τῇ σαρκὶ αὐτοῦ, i his flesh. For a fuller expression of the idea, cf. Col. 
I. 22. ἐν τῷ σώματι τῆς σαρκὸς αὐτοῦ διὰ τοῦ θανάτου, 77: the body of his 
fresh through death. —vov νόμον... δόγμασιν, the Jaw (generic and col- 
lective) of commandments (the specifications in the law) embodied in de- 
crees. “The gen. τῶν ἐντολῶν denotes the contents of the law, and 
ἐν δόγμασιν the essential form in which the ἐντολαί are given.” Meyer. — 
καταργήσας, fr. κατ-αργέω, to render apyéds, idle, inoperative.—tva... 
κτίσῃ (aor. subjunc. fr. κτίζω) κτὲ., that he might create, build, the two in 
himself into one new man, making peace (the particip. denoting means as 
well as time, while making, and by making): εἰρήνην, as above, verse 14, 
peace between Jew and Gentile, and between both and God. 


368 NOTES ON EPHESIANS. 


V.16. Sc. ἵνα before καὶ ἀποκαταλλάξῃ (ἀπο-κατ-αλλάσσω) κτέ., and might 
fully reconcile them both (lit. the both) in one body (i.e. united in one body) to 
God through the Cross: ἐν ἑνὶ σώματι has been urderstood. by some as 
referring to the body of Christ; by others, more naturally, I think, to both 
parties united in one body. So Erasm., Calvin, Olsh., De Wette, Winer, 
Meyer, Alf., Ell., et al. — ἀποκτείνας (the notion of time and the means), 
afier and by having slain. —riv ἔχθραν points still more clearly here 
to the enmity between man and God. — ἐν αὐτῷ, zz 22, i.e. the Cross, as 
the sphere in which the result was reached. So ἐν αὐτῷ is now generally 
understood (not in the sense ἐν aire, in himself). 


Vv. 17,18. καὶ ἐλθών, and having come. When? Verses 15, 16 for- 
bid our referring this to his advent in the flesh. It must refer to some- 
thing subsequent to his crucifixion. The usual and most natural view is 
that it refers to his coming by his Spirit and by those whom he com- 
missioned to preach his gospel. —ednyyeAloaro κτέ., preached the good 
tidings of peace to you who were afar off (meaning the Gentiles) and 
peace (an emphatic repetition) Zo those who were near (i.e. the Jews). For 
the meaning of μακράν and ἐγγύς, cf. verses 12, 13.— ὅτι κτέ. It is 
often difficult to decide with certainty whether ὅτε is better viewed as 
causal or as declarative. Perhaps it may convey both ideas at once. 
So Ell. views it here: “as zt zs a fact that” etc. Yet the causal sense 
seems more prominent here, for, seeing that.— δι’ αὐτοῦ Kré., through him 
we have the access (or our access) both (emphatic in position and definite, 
lit. the both) in one Spirit to the Father. This verse defines very clearly 
the kind of peace just mentioned. ἐν ἑνὶ πνεύματι is usually understood 
to mean here the Holy Spirit, as the sphere in which all is accomplished. 
The verse then presents the three persons of the Godhead ; through him 
(the Son, Christ Jesus), 272 one Spirit (the Holy Spirit), our access, our intro- 
duction (Ell.), to the Father. 


V. 19. A conclusion, how joyous, fr. verses 14-18; and a fuller decla- 
ration of the thought in verse 13. — ξένου, strangers, foreigners, those who 
belong to another government or country: πάροικοι, sojourners, perh. an 
Alexandrine word, meaning the same as the classic μέτοικοι, vestdent aliens, 
those who reside in a place without the rights of citizenship. Both to- 
gether form the opposite of συνπολῖται. --- ἀλλὰ ἐστέ. Note the emphatic 
repetition of the verb: dutye are etc. — τῶν ἁγίων. Some fanciful mean- 
ings have been given to this word here (as the Jews, the patriarchs, the 
angels) ; but it is better to understand it in the ordinary N. T. sense, che 
saints, i.e. Christians, the church of Christ. — οἰκεῖοι τοῦ θεοῦ, an emphatic 
addition to the clause συνπολῖται τῶν ay-: fellow-citizens with the saimts, 
and belonging to the household of God ; οἰκεῖοι following συνπολῖται, and 
contrasted with ξένοι and πάροικοι is best viewed as a subst. 


CHAPTER II. 209-22. 369 


V. 20. The metaphor in. οἰκεῖοι τοῦ θεοῦ is continued and more fully 
presented in this verse. — ἐποικοδομηθέντες ( ἐπ-οικοδομέω, fr. οἶκος and 
δέμω) ἐπὶ κτέ., built upon the foundation of etc. (i. e. when ye became Chris- 
tians) ; the foundation of, i.e. the foundation laid by the apostles and proph- 
ets. So it is usually understood. The foundation conszsting of etc. (gen. 
of appos.), or the foundation delonging to (possess. gen.), seems less natu- 
ral. Cf. 1 Cor. 3.10. Whether προφητῶν here refers to the prophets of 
the O. Test. or to those of the N. Test. is not very certain. Either refer- 
ence makes good sense in the connection. The older commentators gen- 
erally understood the reference to be to the O. T. prophets (so Chrys., 
Theod., Hieron., Erasm., Beza, Calvin, and many others). It is now 
more generally understood of the N. T. prophets. The order of the 
words, apostles and prophets, is thought very decidedly to favor this view 
(so Meyer, Ell., et al.). Yet this reason alone is not very weighty; as the 
writer might very naturally mention’the nearest object first. The omis- 
sion of the article before προῴ- unites the two more closely in thought. 
Apostles and prophets were engaged in one work ; laid one foundation. — 
ὄντος ἀκρογωνιαίου (ἄκρος, at the point, highest ; “γωνία, corner, angle)... 
Ἰησοῦ, Christ Fesus himself (himself alone) being the chief corner stone, the 
highest point, “ the head-corner stone” (Ell., Alf.). “The doctrine of the 
Apostles, i. e. Christ preached is the θεμέλιος ; Christ Zersonal, the axpoyw- 
viaios; Christ mystical, the πλήρωμα; cf. ch. 1.23” (EIll.). “ This view ele- 
vates evangelical preaching, while it sends us back of councils and creeds 
to Christ for our doctrine ” (Riddle). 


Vv. 21, 22. ἐν ᾧ refers most naturally to the nearest anteced., 7 
whom.— τᾶσα οἰκοδομή is rendered by the revisers, both English and 
American, each several building, or every building. So also Meyer. Yet 
Alf., Ell., Braune, et al. render, αὐ the building. The first rendering seems 
preferable. In one vast temple are many οἰκοδομαί. Cf. Matt. 24. 1. 
τὰς οἰκοδομὰς τοῦ ἱεροῦ, the buildings of the temple. — συναρμολογουμένη 
(συν-αρμολογέω, fr. apuds, a fitting or joining, and Adyos), fitly joined to- 
gether. — αὔξει (αὔξω, usu. αὐξάνω) in the active sense here (cf. 1 Cor. 3. 
6, 7, 2 Cor. 9. 10), occasions growth. The metaphor does not seem to 
be that each several building grows, or increases in itself; but rather 
that every building, by being carefully framed and joined to every other, 
causes the growth of the whole into a holy temple in the Lord. The 
metaphor each several building, or every building, may represent the 
various bodies of Christians (ἐκκλησίαι) in different places. — ἐν κυρίῳ, 
ἐν ᾧ, 27 the Lord (i.e. the Lord Jesus), 27 whom etc.—kat ὑμεῖς, you also, 
addressed to the readers of the epistle. — συνοικοδομεῖσθε (note the force 
of the pres.), ave being built together; indicating a progressive work. — 
εἰς κατοικητήριον... πνεύματι, Ζγείο a habitation (a dwelling place) of 
God in the Spirit. Note here, as in verse 18, the distinct recognition of 

; 25 


370 NOTES ON EPHESIANS. 


the three persons in the Godhead: ἐν ᾧ, zz whom, i.e. Christ Jesus . . - 
τοῦ θεοῦ, of God, the Father, ἐν πνεύματι, in the (Holy) Spirit. Note also 
that ἐν @ is connected with the verb, 272: whom you also are being built 
together: ἐν πνεύματι, W. κατοικητήριον τοῦ θεοῦ, a habitation of God in the 
Spirit. God dwells in the church in and through his ever-present Holy 
Spirit. 


Cuap. III. V.1. Paul the prisoner of Christ for the Gentiles. 
— Vv. 2-12. An outburst of emotion in view of his mission to 
them. — V. 13. Prayer for strength. — Vv. 14-19. Prayer for those 
addressed. — Vv. 20, 21. A doxology. 


V.1. Τούτου χάριν, On this account, referring to 2. 22, in view of the 
fact there stated. — ὁ δέσμιος κτέ., the prisoner of Christ, i.e. for the sake 
of Christ, because of Christ. It will be recollected that this epistle was 
written after Paul became a prisoner; whether at Caesarea, as Meyer 
argues, or at Rome, as the majority think, is not certain. — ὑπὲρ ὑμῶν 
κτὲ., in behalf of you Gentiles. This reference would naturally excite 
emotion on their part. — The sentence here begun is usually viewed as 
broken off; and resumed at some subsequent point; as most expositors 
think, with verse 14. Yet Meyer (5th edition), following the Syriac, 
Chrys., Theoph., Erasm., Beza, et al., supplies εἰμί after Παῦλος and 
makes thus a complete sentence, Ox this account I Paul am the prisoner 
of Christ for you Gentiles. This last expression, in an emphatic position, 
leads the writer to dwell on the thought that he was especially commis- 
sioned as apostle to the Gentiles. Whichever grammatical construction 
we adopt, the argument of the chapter remains the same. 


V. 2. Confirmation of the words for you Gentiles. — εἴγε, 77 at least ; 
certainly (this is so) if etc. — ἠκούσατε, aor., is here best rendered into 
English by a perf., ye have. heard of. — τὴν οἶκον- . .. τοῦ θεοῦ, the dispen- 
sation of the grace of God. To express the thought in another form; 27 az 
least ye have heard how the grace of God was dispensed. — τῆς δοθείσης 
(δίδωμι) κτέ., (the grace of God) that which was given me to you-ward: eis 
ὑμᾶς (direction of the thoughts and purpose), Ζο exter into the midst of you 
and labor there. 


V. 3. ὅτι, chat; introduces the explanation of ἠκούσατε τὴν οἶκον- KTE. 
— κατὰ ἀποκάλυψιν, denotes manner; according to, or by way of, or sim- 
ply ὅν revelation (R. V.). — ἐγνωρίσθη (γνωρίζω) . . . μυστήριον, che mystery 
(that which is stated in verse 6) was made known to me. — καθώς closely 
connected with the preceding clause (not with κατὰ ἀποκάλυψιν), the mys- 
tery was made known to me, as 7 wrote before in brief, or as 7 have written 
above briefly, referring (as is now generally thought) to 1. 9 ff., 2. 13 f£.; 
not to a former epistle now lost. 


CHAPTER III. 4-6. 371 


V. 4. πρὸς 8, directing attention to which, in view of which, or simply 
by which ; ὅ refers to that which he had above written (mpoéypaya). — 
δύνασθε ἀναγινώσκοντες, ye ave able while, and by, reading: particip. 
denoting time and means. — νοῆσαι κτέ., fo perceive my understanding in 
the mystery of Christ. The gen. is understood by many as olyective ; the 
mystery relating to Christ, by which the Gentiles and Jews became united 
in him: by many, however, as gen. of apposition, or identity, the mystery of 
which Christ himself is the embodiment. (So Alf., Ell., Meyer.) Cf. Col. 
I.27. “In either case ‘the mystery’ here refers to the whole wonderful 
scheme or purpose of redemption in Christ, of which he is himself the 
centre.” Riddle. 


V. 5. 8, which, i.e. the mystery of Christ. — érépats yeveats is best 
viewed as dat. of time; contrasted w. viv: i other generations (so 
_ Meyer, 5th edition, et al.). It is not necessary to give γενεαῖς any other 
than its ordinary meaning here. — οὐκ ἐγνωρίσθη (γνωρίζω), was not made 
known. — τοῖς υἱοῖς τῶν ἀνθ-, to the sons of men, a very general expression 
(only here and in Mark 3. 28); corresponding to the Heb. 8387")3. 
This mystery may have been known, at least imperfectly, to Abraham 
(cf. Gal. 3. 8) and a few others (Rom. 9. 24-29, 17. 9-12) who had gone 
before, but not τὺ the sons of men in general. — as viv ἀπεκαλύφθη (ἀπο- 
καλύπτω, to uncover, reveal), as now (under the Christian dispensation) 7¢ 
has been revealed. “γνωρίζω means simply 4o make known, and is spoken of 
any fact: ἀποκαλύπτω, to make known that which was previously hidden, 
to uncover. — τοῖς ἁγίοις (belongs w. both nouns) ἀπ- κτὲ., Zo his (refer- 
ring to Christ) holy apostles and prophets (the prophets under the new 
dispensation): ἁγίοις, used here, as it is often used in addressing the 
churches. There is no lack of delicacy in applying the word here to 
apostles, among whom Paul himself would be reckoned. To the holy 
apostles and prophets this mystery of Christ was revealed in a much 
clearer light than ever before ; and this was done ἐν πνεύματι, 771 the Spirit, 
“the life-sphere, within which the revelation is accomplished ” (Braune). 


V. 6. Explanatory of τὸ μυστήριον in verse 3. — τὰ ἔθνη, subj. of εἶναι: 
συνκληρονόμα κτὲ. adjs. agreeing w. τὰ ἐθ- : that the Gentiles are heirs 
together, and in a body together, and partakers together ; note the repetition 
of ouv-... ovv-...ovv-, emphasizing the idea fogether, i.e. together with 
the Jews. — τῆς ἐπαγγελίας, of the promise. The well-known promise is 
here referred to, made centuries earlier: ‘“‘in thee shall all families 
of the earth be blessed.” Gen. 12. 3, 28.14. Cf. 2. 12. — ἐν Xp- Ἰησ- 
διὰ τοῦ evay-, ἦε Christ Fesus through the gospel, belongs w. the whole 
statement εἶναι τὰ ἔθνη κτέὲ., not simply w. ἐπαγγελίας. In how far the 
nature and the scope of this promise was understood by the patri- 
archs and prophets is a question which is very differently answered by 
different persons. 


372 NOTES ON EPHESIANS. 


V. 7. διάκονος (perh. derived fr. a stem δίιακ = διωκ, in διώκω), not 
essentially different in meaning from ὑπηρέτης (used in the epistles but 
once. 1 Cor. 4. 1): @ servant. (The English word minister has now 
acquired a technical sense quite different from that of διάκονος.) θεράπων 
(but once in N. T., Heb. 3. 5), @ waiting-man, attendant, servant: δοῦλος, 
a bond-servant. — ἐγενήθην (γίνομαι or γίγνομαι), Att. ἐγενόμην. The aor. 
of γεννάω is ἐγεννήθην (double vv). — κατὰ τὴν δωρεὰν κτέ., according to 
the free gift (=8apov). This office, a servant, or minister, of the gospel, 
was the free gift. — τῆς χάρ- Tod θεοῦ, of the grace (a descriptive or quali- 
fying gen.) of God. — τῆς δοθείσης (1 aor. pass. particip. fr. δίδωμι) pot, 
which was given tome. Meyer et al. read here τὴν δοθεῖσάν μοι, agreeing 
Ww. δωρεάν. --- κατὰ τὴν évépy- κτέ. (closely connected w. the particip. 
δοθείσης), according to the working, the efficiency, of his power. It was this 
which converted a Saul into a Paul. Nothing short of this ever wrought 
such a change. 


V. 8. ἐμοί repeats with emphasis the unemphatic μοί (enclit.) in verse 
7. — τῷ ἐλαχιστοτέρῳ (a comparative ending, attached to the superlative 
ἐλάχιστος), the one less than the least. — πάντων ἁγίων, of all saints. An 
expression of humility, much stronger than that in 1 Cor. 15. 9; but rest- 
ing, no doubt, on the same ground, the oft-recurring recollection that he 
had been a persecutor. — τοῖς ἔθνεσιν εὐάγγ-, explanatory of 7 χάρις αὕτη, 
to preach to the Gentiles etc. — τὸ ἀνεξιχνίαστον (a priv., ν euphon., ἐξ- 
ιχνιάζω, to trace out, fr. ἐξ, ἴχνος, a track) πλοῦτος τοῦ Xp-, the riches of 
Christ which have not been, and cannot be, traced out. Those who seek to 
trace out these riches may surely find the best material, and enough, for 
their sermons. 


V.9. καὶ φωτίσαι (φωτί(ω) τίς (fem. agreeing with) ἡ οἰκονομία xré., 
and to bring to light what is etc. Many editors (Alf., Ell., Meyer, Braune, 
et al.) read φωτίσαι πάντας τίς κτὲ., to enlighten all men (as to) what is etc. 
or to make all men see etc. This infin., like εὐαγγελίσασθαι, depends on 
ἐδόθη ἡ χάρις αὕτη. --- ἡ οἰκονομία : cf. 1. 10. — τοῦ μυστηρίου : the same 
as in verses 3, 4; and explained in verse 6.— τοῦ ἀποκεκρυμμένου (ἀπο- 
κρύπτω) .... ἐν τῷ θεῷ... κτίσαντι (κτίζω), which has been hidden ...in 
God who created all things; and hence had the power and the right to 
arrange all things, this μυστήριον included, as pleased him; ἀπὸ τῶν 

᾿αἰώνων, from the ages (denoting time, the terminus a quo, dating from the 
creation of all things). 


V. το. ἵνα κτέ. Closely connected in thought w. εὐαγγελίσασθαι and 
φωτίσαι, to preach... to bring to light...in order that etc. (the divine 
purpose). — γνωρισθϑῇ (aor. pass. subjunc. fr. γνωρίζω) viv, there might be 
made known now. — ταῖς ἀρχαῖς... ἐπουρανίοις, fo the principalities and 
authorities in the heavenly places (cf. 1. 3, note); namely, to the angels. 


CHAPTER III. 11-13. 37a 


So Alf., Ell., Meyer, et al. This is one among the many suggestions of 

the interest which the inhabitants of the other world take in the affairs of 

this world. — διὰ w. the gen. through, by means of. — ἢ πολυποίκιλος 

(πολύ, much; ποικίλος, variegated) σοφία Kré., the manifold wisdom of 

God. Among the manifold exhibitions of divine wisdom, the revelation 

of this mystery was prominent. We may note also what is here implied, 

that the angels advance in knowledge, obtaining ever and anon a clearer» 
insight into the plans and the wisdom of God. 


V. 11. κατὰ πρόθεσιν κτέ. Closely connected w. ἵνα γνωρισθῇ Kré., 
that there might be known .,. according to the purpose of the ages. — ἣν 
ἐποίησεν ἐν To Xp- Ἴησ- xré., which (purpose) he made, i.e. carried out, 
executed, in Christ Fesus our Lord. (So Meyer, De Wette, Olsh., ΕἸ]., 
Braune, et al.) Or many understand ἐποίησεν thus: which he formed, © 
purposed etc. (So Calvin, Beza, Riickert, Hofman, Alf., R. V., et al.) 
The verb may have either meaning, and both ideas are pertinent in the 
connection. Is it not just possible that the writer had both, as one com- 
plete idea, in his mind,— the forming of the eternal purpose and its 
“execution? 

V.12. A reference to their own experience. —év ᾧ ἔχομεν κτέ., 27 
whom we have, are having, etc.; the declaration of an actual and con- 
tinued fact.— τὴν (may be viewed as the generic article, or as an 
unemphatic possess. pron., or as denoting that which is well known) 
παρρησίαν Kal προσ-, Joldness and access (R.V.), or our boldness and 
access (Alf.), ous boldness and our admission (EIll.), or the (well known) 
Joldness etc.—év πεποιθήσει, 772 trusting, in confidence. The access is 
not timid, embarrassed, restrained ; such as is often felt in coming into 
the presence of a superior; but, 2 confidence. —8va xré. expresses the 
means through which this confidence is secured ;— through our faith 
(or the faith, Alf.) τε him, i.e. Christ (αὐτοῦ, object. gen.). The boldness 
(παρρησίαν) here spoken of is properly and primarily, do/duess, openness, 
JSrankness, in speaking ; freespokenness (L. & Sc.): the access is to the 
Father. Cf. 2.18. Paul doubtless knew by his own experience how 
true this verse really is: and we may all, if we will, have the same 
experience. 


V. 13. Διό, Wherefore, referring to’ the entire foregoing declaration, 
beginning with verse 2. --- αἰτοῦμαι μὴ ἐνκακεῖν (ἐν, κακός often used in 
the sense without courage, without heart), I entreat you not to lose heart 
(Ell.), Z beseech you not to be dispirited (Alf.). So it is understood by 
Meyer and the majority of commentators. The rendering, 7 ask that 7 
may not faint, though equally grammatical, seems to me less suitable in 
the connection. —éy ταῖς θλίψ-... ὑμῶν, zz my afflictions for you, as 
the apostle to the Gentiles. Bear in mind that this epistle was written 
after Paul became a prisoner. — ἥτις... ὑμῶν, zasmuch as it is your 


374 NOTES ON EPHESIANS. 


glory (Ell., Braune), seeing that they are your glory (Alf.); ἥτις (qué gue- 
dem, quippe qui), though relating to the preceding thought, agrees w. the 
predicate δόξα. This clause is intended as an encouragement to the 
readers of the epistle not to lose heart. 


V. 14. τούτου χάριν (cf. verse I, note): Ox this account, “referring to 
the train of thought at the end of ch. 2, and to the ideas parallel to it 
‘in the digression” (EIl.); i.e. because ye are built together in Christ 
into a habitation of God in the Spirit. — κάμπτω τὰ γόνατά pov, J bend 
my knees: a signo rem denotat (Calvin), by the sign he denotes the thing: 
κάμπτω, pres. denoting what is habitual. It does not imply, as some 
have understood it, that he was on his knees at the time of writing or 
dictating the words. The expression naturally indicates ‘the earnest- 
ness and fervency of his prayer” (Ell.): πρὸς τὸν πατέρα, the person 
addressed ; the direction of the supplication. 


V.15. ἐξ οὗ, from whom, as the source.—Taca πατριά. Note the 
paronomasia, πατέρα. . . matpid, to the πατέρα, from whom every πατριά 

. 7s named: not easily rendered by a corresponding paronomasia. 
The thought is, to the Father, from whom every family (or race, possibly 
we may say fatherhood ) in heaven and on earth is named, i.e. derives the 
name πατριά. --- πᾶσα .. . οὐρανοῖς, every family in heaven. Cf. τ. 21, 
Col. 1. 16. We find in these passages the conception of families, princi- 
palities, dominions, powers, among the heavenly inhabitants. The ren- 
dering, the whole family in heaven and on earth, is not accurate. Cf. 2. 21, 
πᾶσα oixodouh. The word family here is to be understood, not of a single 
household, but in the wider sense of vace, γενεά or γένος, Lat. gens. 

Note that the words τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ after πατέρα 
are omitted; so that ἐξ οὗ refers directly to πατέρα and can refer to 
nothing else. 


V. 16. ἵνα δῷ ὑμῖν, that he may give to you etc., the purpose and the 
contents of the prayer. —KaTa κτέ., according to, in proportion to (indi- 
cating the measure of the gift, cf. 1. 5), the riches, the wealth, of his glory. 
—Suvdper κραταιωθῆναι (κραταιόω), with power to be strengthened, to be 
powerfully strengthened. — διὰ τοῦ πνεῦμ- αὐτοῦ, the means by which this 
is to be accomplished. —eis τὸν ἔσω ἄνθρωπον, 2712 the inner man: lit. 
into the inner man (Alf.) ; “direction and destination of the prayed-for 
gift of infused strength. The inner man is the recipient, the subject ‘into 
whom’ the δύναμις is infused ” (EIl.). 


V. 17. κατοικῆσαι τὸν Xp-. This may be viewed grammatically as par- 
allel with the preceding infin. clause, more fully developing the thought 
(so Calvin, Meyer, Braune, et al.) ; or as “appended to κραταιωθῆναι with 
a partially climactic force, but a somewhat lax grammatical connection ” 
(Ell. ‘So also Alf., Winer, Bleek, Riddle, et al.). That verse 17 is both 


CBAPP BE 111} 18; 10. 375 


explanatory and climactic in its relation to verse 16, seems to me very 
plain; but at the same time I cannot see any objection to making both 
depend grammatically on δῷ, as the simplest view of the construction. — 
διὰ τῆς πίστεως, the means, and the only means, by which this indwelling 
of Christ is possible. —év ταῖς καρδίαις ὑμῶν, 2 your hearts ; not in any 
mere outward profession, or badge, or sign; but within your hearts, the 
essential condition of every true conversion; and oh! how often for- 
gotten! Note again in this connection how distinctly, and in what rela- 
tion, the three persons of the Trinity are presented,— πρὸς τὸν πατέρα 
τον διὰ τοῦ πνεύματος αὐτοῦ... τὸν Χριστόν. 


V. 18. ἐν ἀγάπῃ is joined with what follows by the punctuation of 
Tisch. So also R. V., Alf., Ell., Meyer, et al.; yet W-H. place a colon 
after ἀγάπῃ, thus joining it with what precedes. It makes good sense 
with either pointing, but seems more closely connected with what follows. 
— ἐρριζωμένοι (ῥιζόω) . . . τεθεμελιωμένοι (θεμελιόω), agree w. the subj. of 
ἐξισχύσητε, but are made more emphatic by preceding ἵνα : 271 order that, 
being rooted and grounded (lit. having the foundation laid) in love, ye may 
be fully able, may be strong, to apprehend (to comprehend, Alf., Ell.; zu 
begreifen, Meyer). —oiv πᾶσιν τοῖς ἁγίοις, together with all the saints. 
The highest attainments in Christian knowledge and experience belong 
to no select class, but are a possession in common of all who have the 
faith and love here spoken of. — ri τὸ πλάτος κτέ., Obj. Of καταλαβέσθαι. 
Of the many explanations, the simplest is to understand with these accu- 
satives that which is suggested by the next verse, τῆς ἀγάπης τοῦ Xp-, 
Zo comprehend what (is) the breadth and length and depth and height 
(of the love of Christ). W-H. prefer the order καὶ ὕψος καὶ βάθος, and 
height and depth. SoalsoR.V. A great number of fanciful interpreta- 
tions of this clause have been given. The following, from Oecumenius, 
may serve as a specimen: “it is indicated that redemption and the 
apprehension of Christ were determined from eternity (μῆκος), that they 
extend over all (πλάτος), that they reach with their power into Hell 
(βάθος), and that Christ has ascended above the heavens (ὕψος) } Inven- 
tion and ingenuity could scarcely go beyond this, yet other expositions 
equally remarkable might be cited. 


V.19. γνῶναί τε, axd to know. Same const. w. καταλαβέσθαι. --- τὴν... 
ἀγάπην τοῦ Xp-, the love of Christ (toward us) which surpasses knowledge ; 
more literally, to know the knowledge-surpassing love of Christ. Note the 
striking oxymoron: “suavissima haec quasi correctio est’ (Bengel). Any 
attempted explanation of a paradox, or an oxymoron, must fail to make 
the thought any clearer even to the common mind, and must divest it of 
its striking features (cf. Matt. 13. 12). ---- ἵνα πληρωθῆτε (πληρόω) κτέ., w. 
καταλαβέσθαι. .. γνῶναί τε Kré., in order that ye, (entering) into all the 
fulness of God (and thus being surrounded with it on all sides), may be 


376 NOTES ON EPHESIANS. 


made full. Such is my view of the construction and meaning of the 
sentence. Cf. 5. 18, πληροῦσθε ἐν πνεύματι, (being) in the Spirit be filled 
(made full). Of the many other interpretations, that of Chrys. seems 
the best; ὥστε πληροῦσθαι πάσης ἀρετῆς hs πλήρης ἐστὶν 6 θεός, so that 
ye may be filled with every virtue of which God is full. (So Olsh., Alf., 
EIll., et al.) The R. V. conveys substantially the same idea, chat ye may 
be filled unto all the fulness of God. The O. V. suggests what is impos- 
sible, that ye might be filled WITH all the fulness of God. For the force 
of eis w. a verb of rest, cf. Had. 618, a. στὰς eis μέσον, coming into the 
midst and standing there. Good. § 192, Note 6, Kiih. § 300. 3. (b), Winer, 
§ 50, Ὁ. ἐντετυλιγμένον eis Eva τόπον, wrapt together (and put) into one 
place. Butt. p. 328. μὴ κτήσησθε χρυσὸν εἰς τὰς ζώνας, do not get gold 
(27 order to put it) into your girdles. 1 much prefer to view the eis thus 
in this verse, extering into etc. 


_ Vv. 20, 21. The prayer (vv. 14-19) is ended, but the overflowing emo- 
tion of the apostle now leads to a solemn and expressive doxology. — 
ὑπὲρ πάντα ποιῆσαι (closely united in sense), Zo do beyond all things. — 
ὑπερεκπερισσοῦ ὧν... νοοῦμεν, far beyond, surpassing exceedingly, what 
we ask or have in mind (conceive of): ὧν attracted from the acc. to the 
case of the antecedent (τούτων understood); and the anteced. governed 
by ὑπερεκπερισσοῦ. ---κατὰ τὴν δύναμιν κτέ., according to the power that 
works (15 working) im us, connect closely in thought w. ποιῆσαι. ---- αὐτῷ 
expressed for emphasis and perspicuity.— 9 δόξα (sc. εἴη, optat. without 
ἄν denoting a wish), ¢he glory, that which is his due.—éy τῇ ἐκκλησίᾳ 
καὶ ἐν Xp- Ἰησ-, 2 the church (the public manifestation) axd in Christ 
esus (the spiritual sphere in which the divine glory especially appears). 
- εἰς πάσας Tas γενεὰς KTé., lit. zto all the generations of the age of the 
ages, — an intensive form of expression. 


Cuap. ΙΝ. The first three chapters mainly doctrinal, the theme 
being the glory of the church of Christ. The last three chap- 
ters hortatory. In this chapter, verses 1-2, an exhortation to walk 
worthily of their calling ; verses 3-16, to preserve Christian unity ; 
verses 17-24, no longer to walk after the manner of the Gentiles; 
verses 25-32, special exhortations. 


V. 1. παρακαλῶ οὖν ὑμᾶς, 7 exhort (or beseech) you therefore; par- 
ticularly in view of the leading thoughts expressed in ch. 3. -- ἐγὼ ὁ 
δέσμιος ἐν κυρίῳ gives weight and pathos to the exhortation; 7 the pris- 
oner in the Lord (“denotes the sphere in which captivity existed, and 
out of which it did not exist.” Ell.). In 3. 1, 6 δέσμιος τοῦ Xp-, the pris- 
oner of Christ, states the same fact in a different form. —d£lws .. . ἐκλή- 


CHAPTER IV. 3-6. 377 


θητε (καλέω), to walk worthily of the calling (the divine invitation) with 
which you were called (hs attracted to the case of the anteced. apparently 
from the dat. Cf. 2 Tim. 1. 9). 


Vv. 2,3. μετὰ πάσης κτέ., descriptive of περιπατῆσαι, with all low- 
liness and meekness: πάσης w. both nouns, cf. 1. 8. --- μετὰ μακροθυμίας, 
same const. w. the preceding and w. the same verb. — ἀνεχόμενοι... 
ἐν ἀγάπῃ, forbearing one another in love, the proof and exhibition of 
μακροθυμία. The participles ἀνεχόμενοι, σπουδάζοντες, nom. “as if the 
exhortation were direct, περιπατήσατε." Win. p. 572. ἀλλήλων, gen. w. 
ἄνεχ-, a frequent const. — τὴν ἑνότητα τοῦ πνεύματος, the unity (the one- 
ness) of the (Holy) Spirit ; belonging to the Spirit, “wrought by the 
Spirit.” Ell. —év τῷ συν- κτέ., in the bond (the binding together) of peace ; 
belonging to peace: ἐν denotes the element or principle in which the 
oneness is maintained. 


Vv. 4, 5, 6, corroborate and emphasize the thought fo keep the one- 
ness of the Spirit. Note the asyndeton, giving point to each clause. — 
ἕν σῶμα, sc. ἐστίν, one body, meaning the entire body of believers viewed 
as one whole. Cf. 2.16, Rom. 12. 5, 1 Cor. 10. 17.—&v πνεῦμα, ove Spirit, 
which pervades all believers and thus unites them in one body, the mys- 
tical body of (Ὁ τίβι. --- καθώς, even as, introducing another instance of 
oneness. — καὶ ἐκλήθητε ἐν μιᾷ ἐλπίδι, ye were also called in one hope (“the 
moral element in which the κλῆσις took place.” Ell.).— tis κλήσεως 
ὑμῶν, gen. of possess. (Alf.); gen. of cause (EIl., Meyer). Cf.1.18. The 
gen. may be viewed either way; in fact both ideas may be contained in 
this one construction.— eis κύριος, oze Lord, Christ Jesus, the head of 
the one body. — pla πίστις, oe fazth, the subjective principle; perhaps 
not to the exclusion of the idea one common object of faith. —év βάπτι- 
copa, ove baptism. As faith is one and the same with all believers, so 
baptism is one and the same with all: the former, as the inward expe- 
rience, the latter, as the outward sign. The oneness is also true in another 
view. As faith is‘exercised once for all and becomes a permanent pos- 
session, so baptism (the ending -ua in βάπτισμα signifying a completed 
act) is administered but once: in this respect differing from the Lord’s 
Supper, which is celebrated often. — eis θεὸς κτέ., one God and Father 
of all. Note the distinct mention of the three persons in the Trinity, — 
ἕν πνεῦμα... .. εἷς κύριος. .. εἷς Beds. —6 ἐπὶ κτέ., who is over all and 
through all and in all ; “i.e. God is the God and Father of all believers 
in every conceivable relation; (ruling) over all, (working) through all, 
(dwelling) zz a// (filling them with his Spirit).” Win. p. 419. The thought 
is expressed with the utmost possible emphasis. As believers, and only 
believers, are spoken of in this connection, the emphatic declaration here 
can refer only to them. There have been many fanciful and ingenious 
interpretations of the several clauses which go decidedly “ beyond what. 


378 NOTES ON EPHESIANS. 


is written.” They rather diminish the emphatic force of the clauses taken 
together. The words πάντων, πάντων, πᾶσιν, are best viewed as masc., 
not neut. For a similar emphatic form of expression, cf. Rom. 11. 36, 
ἐξ αὐτοῦ. .. δι᾽’ αὐτοῦ. .. eis αὐτόν. 


V. γ introduces a connected line of thought continued through verse 
16; in seeming diversity, the principle of unity is exhibited, distinctly 
brought out in verses 13 and 16. ---ἑνὶ δὲ ἑκάστῳ κτέ., But to each indi- 
vidual of us was given the grace: δέ connects the notion of the individual 
with the a//, so emphatically expressed in verse 6; ἑνὶ... ἑκάστῳ more 
emphatic than ἑκάστῳ alone. In the general distribution of gifts not one 
individual, however obscure, is overlooked. 7 χάρις, the grace, i.e. the 
well known and needful grace, was given, by Christ.— κατὰ τὸ μέτρον 
KTé., according to the measure of the gift (“gen. of connection.” Had.; 
“possessive gen.” Ell.) of Christ (gen. of source. Good.), i. e. imparted 
by him; in other words, according to the measure which Christ freely gave. 

V.8. 8d λέγει, Wherefore he (i.e. God) says: confirmation of verse 7, 
by a citation from the O. Test. A belief in the inspiration of the O. Test. 
on the part of the writer and the readers of the epistle is distinctly and 
necessarily implied. Cf. ch. σ. 14. --οἀναβὰς eis ὕψος κτέ. A free citation 
from the LXX. Ps. 68.19. Having ascended on high (into (the) height) he 
led captivity captive, he took captive a company of captives: αἰχμαλωτεύω = 
αἰχμαλωτίζω, akin to αἰχμάλωτος, taken by the spear, a captive, a prisoner 
in war (fr. αἰχμή, the point of a spear, and ἅλωτός, taken, fr. ἁλίσκομαι, 
to be taken): αἰχμαλωσίαν (abstract for concrete), a company of captives. — 
ἔδωκεν κτέ., he gave gifts to men. The words are taken from a song of 
triumph, representing Jehovah’s triumphal entrance into Zion, and the 
words are here cited as applicable to the Messiah. In this application, 
who can be meant by αἰχμαλωσίαν, a company of captives? Perhaps the 
most natural answer is, the enemies of Christ; including those in Hades, 
— Satan, sin, and death. So Chrys., De Wette, Meyer, Alf., Ell., Hodge, 
et al. It is possible that so literal an application of the words did not 
occur to the mind of the writer, but that he cited a familiar expression 
simply to denote the glorious triumph of our Lord. — ἔδωκε δόματα κτέ. 
reiterates the thought in τῆς δωρεᾶς, verse 7. 


V. 9. τὸ w. ἀνέβη (Win. p. 109): δέ, continuative. Mow the (state- 
ment), he ascended. — rh ἔστιν εἰ μὴ ὅτι, what is tt, what does it imply 
except that.—al κατέβη, Ze also descended (as well as ascended). The 
one, says the apostle, involves the other; thus implying the pre-existence 
of the Son with the Father. Cf. John 3. 13.— ες τὰ κατώτερα Kré., 27:20 
the lower parts of the earth. This has been understood in two ways: 
into the lower parts (lower than the heavens), namely, the earth (so Cal- 
vin, Beza, De Wette, Hofm., Hodge, Eadie, Winer). In this view, ris 
γῆς would be gen. of appos. The other view is, 2720 the /ower parts of 


CHAPTER IV. 10-12. 379 


the earth, namely, into Hades (so the ancient expositors; and among 
modern scholars, Erasm., Beng., Olsh., Delitzsch, Ewald, Meyer, Alf., 
Ell., Braune). By this interpretation, which on the whole seems prefer- 
able, τῆς γῆς may be governed by the comparative, dower than etc.; or by 
μέρη, the lower parts of the earth ; the under-world, Hades, being viewed 
as parts of the earth itself. 


V. το. A conclusion from verse 9. Note the asyndeton, imparting 
rhetorical force to the statement.— 06 καταβὰς αὐτός ἐστιν καὶ ὁ ἀναβάς. 
He who descended, he himself ts the one who also ascended: αὐτός is the 
intensive pron., Lat. 2256: 6 αὐτός, the same, Lat. idem: καί is regularly 
connected with what follows (here w. 6 avaBds). — ὑπεράνω... . . οὐρανῶν, 
up above, far above, all the heavens. The plur. of οὐρανός is very frequent 
in N. T. Greek. Never so used by classical writers (L. & Sc.). The form 
of expression here is plainly intended for emphasis, to denote the highest 
conceivable exaltation. —tva... πάντα, that he might fill (make full) all 
things. ‘The omnipresence and universal dominion of our Lord are thus 
clearly expressed. The aor. subjunc. πληρώσῃ denotes the simple fact, 
without any reference to continued or repeated action (pres.), or to fin- 
ished action (perf.). 


V. τι. καὶ αὐτὸς ἔδωκεν. And he himself (after he descended, and 
again ascended far above all the heavens, in order that he might fill 
all things) gave etc., a resumption of the thought in verse 7. The inter- 
vening clauses, between verses 7 and 11, impress the thought of the maj- 
esty and power of the giver.— rots μὲν... τοὺς δὲ κτέ., as in classic 
Greek, some... others etc. —Gmooréhous ... προφήτας κτέ., apposition ; 
some (to be) apostles ; others, prophets ; others, evangelists ; others, pastors 
and teachers. The prophets here mentioned are those of the Christian 
dispensation, whether in the more special sense of persons foretelling 


- 


the future (as Agabus, Acts 11. 27), or of preachers who spoke under . 


the direct influence of the Spirit (cf. 3.5). The evangelists, those who 
told the good news, helpers of the apostles (cf. Acts 21.8). The jas- 
tors and teachers, not two distinct classes; but one and the same, as is 
indicated by καί, and the article τούς which belongs to both nouns; per- 
sons who discharged the duties of pastors (shepherds) and teachers; else- 
where called ἐπισκόπους (cf. Acts 20. 28). With this entire classification, 
ef. & Cor. 12.28. 


V. 12. πρὸς τὸν καταρτισμὸν (only here in N. T.; cf. καταρτίζω, to put 
in complete order) κτὲ., with a view to the perfecting of the saints for the 
work of ministration (Ell.) ; τρός w. the acc. tendency towards ; εἰς, into, 
denoting the end in view, for ; ἔργον, work, the generic word, διακονία, 
service, Cf. διάκονος : eis ἔργον διακ-, for service work, or the work of service. 
Of course, Christian service is what the writer has in mind. By the 


- 


380 NOTES ON EPHESIANS. 


punctuation of Tisch., also of W-H., eis ἔργον διαικς- is closely connected 
with what precedes; but the next clause, εἰς οἰκοδομὴν . . . Χριστοῦ, for the 
building up of the body of Christ, belongs to the combined idea πρὸς τὸν 
kat-... διακονίας. So also Meyer, Lach., et al. omit the comma after 
ἁγίων. With the expression body of Christ, cf. 1. 23. The entire verse is 
closely connected w. αὐτὸς ἔδωκεν, verse 11. 


V. 13. μέχρι καταντήσωμεν (aor. subjunc. fr. καταντάω) ot πάντες, 
until we all come. Note the omission of ἄν after μέχρι. Cf. Win. p. 297, 
“often occurs in later authors.” Note also the article before πάντες, We 
all, the whole number of us (Christians). — eis τὴν ἑνότητα Kré., 7xto the 
unity (the oneness) of the faith (cf. verse 5). — Kal τῆς ἐπιγνώσεως KTE. 
(same const. w. τῆς πίστεως, limits ἑνότητα), and of the knowledge (the 
distinct, definite knowledge) of the son of God (objective gen.). — εἰς 
ἄνδρα τέλειον, 220 (the estate of) a full-grown man: contrasted w. νήπιοι 
verse 14. — els μέτρον xré. (added to the preceding clause for explana- 
tion and emphasis), zto the measure of manhood (maturity) such as belongs 
to the fulness of Christ, or proceeds from the fulness of Christ. For the 
meaning of ἡλικία, cf. L. ἃ Sc.: the fulness of Christ, i.e. the fulness 
which he imparts. Cf. 1. 23, 3. 19, notes. 


V. 14. Closely connected w. the successive statements, verses II, 12, 
13. He himself gave... with a view to the perfecting... until we all come 
into... in order that we may no longer be children. — κλυδωνιζόμενοι (fr. 
κλύδων, a wave, billow) καὶ mepipepspevor, tossed on the waves, or tossed like 
waves, and borne about. — παντὶ ἀνέμῳ τῆς (generic article) διδασκ-, dy 
every wind of doctrine. The expressive metaphor will not escape notice. 
— ἐν τῇ κυβίᾳ or κυβείᾳ, L. ἃ Sc., et al. (fr. κύβος, Lat. cubus, a cube, used 
in playing dice) τῶν ἀνθ-, 7x the dice-playing, the chance game, the sleight, 
of men. “The prep. appears to denote the element, the evil atmosphere as 
. it were, 27 which the varying currents of doctrine exist and exert their 
force.” Ell. — ἐν πανουργίᾳ (the conduct of ἃ πανοῦργος, fr. πᾶν and 
ἔργον, one who is ready for any and every kind of work without any scru- 
ples of conscience, a trickster and knave) πρὸς τὴν μεθοδίαν or μεθοδείαν, 
L. ἃ Sc., et al. (cf. μεθοδεύω, to use cunning devices, employ craft) τῆς 
πλάνης, 77: craftiness, unprincipled conduct, tending to the wiles, the cunning 
devices, the trickery, of error ; in astutia ad circumventionem erroris (Vulg.). 
In the same construction with the preceding clause. A terrific descrip- 
tion; and yet how true of those who have not received the grace 
mentioned in verse 7, and the fulness mentioned in verse 13. 


V. 1s. The const. in verse 14 continued, sc. ἵνα. --- ἀληθεύοντες KTE., 
but (in order that) speaking and acting the truth in love we may grow in all 
things into him. Note the full meaning of ἀληθεύω, to be true, whether in 
word or act; ἐν ἀγάπῃ is connected by some with ἀληθεύοντες, by others, 


*& 


CHAPTER IV. 16. 381 


with αὐξήσωμεν (αὐξάνω). Why not with both, thus modifying the whole 
clause? ἀγάπη, Christian love, is the element, the atmosphere, in which, the 
being true, and the growing into Christ, both at once, the one not less 
than the other, are possible. — εἰς αὐτόν, zxto him; “eis not implying 
merely ‘in reference to’ (Meyer), —a frigid and unsatisfactory interpre- 
tation of which that expositor is too fond, nor ‘for’ (Eadie), nor even 
simply ‘unto,’ ‘to the standard of’ (Conyb.; cf. eis ἄνδρα τέλειον, verse 
13), but retaining its fuller and deeper theological sense 2720. Ell. 
Christ is here presented in εἰς αὐτὸν τὰ πάντα as the absolutely perfect 
standard and the goal of Christian growth. — ὅς ἐστιν ἡ κεφαλή, Χριστός 
(explains αὐτόν, making the reference perfectly certain; and serves as a 
connecting link with verse 16), who is the head, (even) Christ: Χριστός, 
though explanatory of αὐτόν, agrees with the relat. ὅς, quite in accordance 
with a classic Gr. const. 


~ 


V. τό. ἐξ οὗ, from whom, out from whom, viewed as the source: εἰς 
αὐτόν presents him as the goal, the end. — The figure ἢ κεφαλή and πᾶν 
τὸ σῶμα presents forcibly the idea ἐν σῶμα καὶ ἕν πνεῦμα verse 4. — πᾶν 
τὸ σῶμα συναρμολογούμενον (συν-αρμολογέω, to join together ; fr. apuds, a 
joint, or a joining, and λέγω, to pick up, to gather) καὶ συνβιβαζόμενον (συν- 
βιβάζω, to cause to go together), all the body being filly framed and brought 
tovether, compacted : usually rendered zit together, although the metaphor 
to knit is not in the original and is hardly in keeping with the metaphor 
fitly framed. The participles denote both time and means. — διὰ πάσης 
ἁφῆς. The exact meaning of ἁφῆς is much disputed. This passage must 
be interpreted in connection with Col. 2. 19, where the plur. ἁφῶν is used. 
Chrys., Theod., Meyer understand apf here to mean αἴσθησις, perception ; 
and connect this clause w. ποιεῖται; thus, αὐ the body... through every 
perception of the supply... effects for itself the growth of the body. ἩΟοἵ- 
mann takes ἁφή in the sense contact (fr. ἅπτω, to touch) ; thus, through 
every contact with the supply. In Col., ἁφῶν is understood in the same 
sense, the (bodily) perceptions, die (leiblichen) Empfindungen (Meyer). 
Braune understands the word in about the same sense; dy means of every 
grasp of contribution ; and in Col., in the sense, zerves. This meaning 
seems to be that which the etymology and the ordinary use suggest; and 
is certainly supported by very weighty authority. (Cf. the same word in 
modern Greek.) The other rendering, owt, and in Col. the plur. joznts, 
seems to be generally preferred; but the expressions, through every joint 
of the supply, and in Col., through the joints and bands, are certainly no 
clearer or more natural than the expressions, through every perception 
of the supply (or through every contact with the supply); and in Col., through 
the (bodily) perceptions, the nerve-activities, or perh. the nerves, and bands. 
I prefer, therefore, the interpretation of Chrys., Theod., Meyer, Braune, 
et al. Those who understand ἁφή to mean jozn/, usually connect the 


382 NOTES ON EPHESIANS. 


clause with the preceding participles. — κατ᾽ ἐνέργειαν . . . μέρους, connec. 
W. ποιεῖται : according to a working in (the) measure of each individual pari: 
or more freely rendered, according to a working commensurate with, in pr- 
portion to etc.; or if we understand κατ᾽ ἐνέργειαν, as Riickert et al., wit’ 
an energy, an activity, the thought seems still clearer; thus, αὐ the bod; 
... offects for itself the growth of the body with an activity commensurate wih 
(the growth of) each individual part: i.e. the whole grows as each pait 
grows. — εἰς οἰκοδομὴν αὐτοῦ ἐν ἀγάπῃ (emphat. posit.), for the building 
itself up in love. Such seems to me, on the whole, the most intelligible 
and exact interpretation of this very difficult sentence. The leading 
thought of the paragraph, unity in diversity, and the dependence of th 
whole for its growth on each individual part, is most impressive. The 
value and importance of each individual member of the Christian church, 
however humble the station, is here strikingly presented. Let us all 
think of this! 


V. 17. Τοῦτο οὖν λέγω .... ἐν κυρίῳ, This therefore I say and testify in 
the Lord: τοῦτο points to what follows: οὖν, resumptive of the thought 
in verses I-3: ¢estzfy as one under oath, solemnly declare: in the Lord, 
thus putting Azmse/f in the back-ground, and adding solemnity to the 
statement. — μηκέτι ὑμᾶς περιπατεῖν (combines with the idea of a declara- 
tion that of an exhortation), that ye no longer walk. In verse 1, the thought 
appears in the positive form; here, in the negative. The exhortation 
seems to be addressed particularly to the converted Gentiles. — καθὼς 
kal... περιπατεῖ, as the Gentiles also walk. ‘The καί suggests, as ye once 
walked before your conversion, avd as the Gentiles now walk. — ἐν 
ματαιότητι κτέ., denotes the sphere in which they walk: zz the vanity, 
i.e. 2 the emptiness (empty of truth and principle, “ Wahrheitslosigkeit,” 
Meyer) of their mind (“thres Denkens und Wollens,” their thinking and 
willing, Meyer). Note the form νοός, 3d declens. st. Att. vod, 2d declens. 


V. τ gives a twofold explanation of the preceding clause. — ἐσκοτω- 
μένοι (σκοτόω) ... ὄντες : agree in case w. τὰ ἔθνη, but adopt the gender 
of the persons implied (cf. Win. p. 526). Of the two particips., the former 
is perf. denoting completed action, the latter, pres. denoting action or 
state continued in the pres. time. The const. is unusual, but forcible ; 
having been, (and still) being, darkened in their understanding (in their 
thought, their intellect). — ἀπηλλοτριωμένοι (ἀπαλλοτριόω) κτέ., having 
been alienated from the life of God (from the life which belongs to God 
and which God imparts. Cf. δικαιοσύνη θεοῦ, Rom. 1. 17: “life ” here in 
the ordinary N. T. sense; not “manner of life” = dvaorpoph). — διὰ 
τὴν ἄγνοιαν κτέ., on account of the ignorance which exists in them, explains 
the alienation from the life of God. — διὰ τὴν πώρωσιν κτέ., 07 account 
of the hardening of their heart, is perh. best viewed as explaining the clause 
just preceding. 


CHAPTER IV. 19-22. | 383 


V. 19. οὕτινες, who, such as. — ἀπηλγηκότες (ἀπ-αλγέω, fr. ἄλγος, pain), 
having been removed from pain, particularly that which is occasioned by 
wrong doing ; Jeng past (moral) feeling. The particip. assigns the rea- 
son of what follows: ἑαυτοὺς παρέδωκαν τῇ ἀσελγείᾳ, delivered them- 
selves (the emphat. word, “with térrible emphasis.” Meyer) uf ¢ 
debauchery, dissipation. — εἰς ἐργασίαν κτέ., (entering) Ζγεέο a working of all 
uncleanness ; pointing especially to the gross sensual vices so prevalent 
among the heathen. Cf. Rom. 1. 24 ff. — ἐν πλεονεξίᾳ denotes the frame 
of mind in which all this is done: 2722 greediness, covetousness, avarice, a 
grasping and over-reaching disposition. Cf. πλεονεκτεῖν, 1 Thess. 4. 6, 
2 Cor. 7.2. In Rom. 1. 26, it is said παρέδωκεν αὐτοὺς 6 θεὸς κτὲ., God 
delivered them etc. The connective there (διὰ τοῦτο) shows why God did 
this. The statement agrees perfectly with the thought here. 


Vv. 20, 21. ὑμεῖς and τὸν Χριστόν, both emphatic. But you (in dis- 
tinction from those just described) dd not thus learn (note the litotes, 
suggesting forcibly the opposite thought, the actual learning of something 
very different) Crist (a word which sums up all that pertains to Christi- 
anity. Cf. Phil. 1. 15, 21). -- εἴγε, zf αὐ Zeast, w. the indic., the supposi- 
tion of an actual fact. — αὐτὸν (in the same comprehensive sense as τὸν 
Χριστόν) ἠκούσατε (ἀκούω)... ἐδιδάχθητε (διδάσκω), ye heard him, and 
in him were taught. This in no way implies that they had personally lis- 
tened to the words of Jesus as they fell from his lips ; but they had heard 
Christ, the sum of Christianity, in listening to the preaching of Paul. 
Cf. 1 Cor. 2. 2. — καθώς ἐστιν xré. (closely connected with the preceding 
clauses) according as, or, in the way in which (Meyer), there is truth in 
Jesus. W-H. read καθὼς ἔστιν κτὲ., according as there exists truth, or truth 
exists, in Jesus (“ embodied, as it were, in a personal Saviour and in the 
preaching of his cross.” Ell.). The clause seems to be best viewed as 
describing the manner and character of the teaching. 


V. 22. ἀποθέσθαι ὑμᾶς͵ that ye put away, as one would put off a gar- 
ment. Meyer makes this depend on the clause just before it. Thus Paul 
does not say in general what truth in Jesus is; but only in its application 
to the conduct of the persons addressed. It is generally viewed as de- 
pendent on ἐδιδάχθητε (so Alf., Ell.). This connection would be clearer 
if ὑμᾶς, subject of ἀποθέσθαι, were omitted. Braune makes it depend on 
the entire preceding thought: Stier and Bengel on the first part of verse 
17 (in the same const. w. μηκέτι ὑμᾶς περιπατεῖν), 7 say and testify ; recog- 
nizing, however, a reference to the thought in v. 21. This last view is in 
keeping with the involved and extended structure of Paul’s sentences. — 
κατὰ τὴν... ἀναστροφήν, so far as relates to the former manner of life, 
denotes in what respect they were to lay aside the old man (τὸν παλαιὸν 
ἄνθρωπον, obj. of ἀποθέσθαι). ---- τὸν φθειρόμενον (pres. tense, denoting what 
is going on and continued ; a motive, with the clause following, for laying 


384 ; NOTES ON EPHESIANS. 


aside the old man) κατὰ κτέ., who is being corrupted according to etc.— 
τῆς ἀπάτης (emphat. posit., contrasted w. τῆς ἀληθείας, verse 24), of de- 
ceit (“ personified,” Meyer). 

Vv. 23, 24. ἀνανεοῦσθαι (ἀνα- νεόομαι) δέ, and that ye be made new, be 
renewed. —TS πνεύματι Tod νοὸς ὑϊμῶν may be viewed as dat. of instru- 
ment, by the Spirit of etc. (so Alf., Ell., et al.). In this case πνεύματι is 
understood to mean the Holy Spirit as belonging to, or dwelling in, the 
human heart, or as identical with the renewed human: spirit. Usually, 
however, it is regarded as dat. of reference, 272 respect to, or simply 2, the 
spirit of your mind (so Meyer, 5th ed., Braune, R. V.). I much prefer the 
last view. — kal ἐνδύσασθαι (ἐνδύομαι) κτέ., and that ye put on etc., con- 
trasted w. ἀποθέσθαι xré. Note that these two verbs are aor. infin., im- 
plying an accomplished fact; the fact which we usually speak of as 
conversion ; but ἀνανεοῦσθαι is pres. infin. implying something continued, 
which we sometimes speak of as “growth in grace;” sometimes, as 
“‘ progressive sanctification.” — τὸν καινὸν ἄνθρωπον, the new man; the 
new spiritual nature of the Christian personified, a striking figure; con- 
trasted with the old man, the unrenewed nature. -- τὸν κατὰ θεὸν κτι- 
σθέντα (κτίζω), who after God has been created, or was created. The const. 
who is after God, created etc. is not generally preferred; κατὰ θεόν, after 
God, i.e. after the image of God. Cf. Gen. 1. 27, kar’ εἰκόνα θεοῦ ἐποίησεν 
αὐτόν, Col. 3. 10, κατ᾽ εἰκόνα τοῦ κτίσαντος αὐτόν. “ The image of God in 
Christ is a far more glorious thing than Adam ever had, or could have 
had; still the κατ᾽ εἰκόνα θεοῦ = κατὰ θεόν is true of both.” Alf. —éyv 
δικαιοσύνῃ . . . τῆς ἀληθείας (limits both datives ; is contrasted with τῆς 
ἀπάτη), in righteousness and holiness of truth ; ἐν w. the dat. here denotes 
the state, or the equipment, in which the new man, who has been created 
after God, appears. It is not necessary to distinguish sharply between 
δικαιοσύνῃ and ὁσιότητι, yet the latter word seems more directly con- 
trasted with ἀκαθαρσίας, uncleanness ; and the former, with ἀσελγείᾳ, dissz- 
pation or wantonness, and also with πλεονεξίᾳ, greediness or covetousness, 
verse 19. In classic Greek, δίκαιος, righteous, sanctioned by law, whether 
human or divine; ὅσιος, hallowed, holy, sanctioned by divine law. See 
L. & Sc. 

Vv. 25-32. Some special exhortations founded on what precedes. 


V. 25. Διό, wherefore, a conclusion especially fr. verses 22, 23, 24. 
τῆς ἀληθείας naturally suggests the first exhortation. — ἀποθέμενοι, aor., 
denoting an accomplished fact: λαλεῖτε, pres., denoting something habit- 
ual: having laid aside, having put away, falsehood, speak (habitually) truth. 
No doubt, the tendency to falsehood, anger, theft, corrupt speech, among 
those who had but recently been converted from heathenism, would be 
particularly strong. —ékaeros (appos. w. the subj. of λαλεῖτε, emphasiz- 
ing and individualizing the exhortation) ... αὐτοῦ, cach one with his 


CHAPTER IV. 26-29. 385 


neighbor. Cf. Zach. 8. τό, λαλεῦτε ἀλήθειαν ἕκαστος πρὸς τὸν πλησίον ad- 
τοῦ. --ὅτι... μέλη (cf. verses 12-16), because we are members one of 
another. If one member, or set of members, is false to the other mem- 
bers, the efficiency of the whole body is in danger of being utterly 
destroyed. 


Vv. 26, 27. ὀργίζεσθε kai μὴ ἁμαρτάνετε. A citation from the LXX. 
Ps. 4, 5. The original Hebrew is understood by Ewald et al. to mean, 
tremble (or stand in awe, E. Μ΄.) and sin not. Hengst. et al. agree with 
the LXX as to the meaning of the Hebrew, de angry and sin not. What, 
then, does this mean? Is the first imperat. conditional? Thus, // ye are 
angry, or though ye are angry, or while ye are angry, sin not. It has been 
understood thus by many. Cf. Win. ὃ 43, p. 311. The most, however, 
understand the imperat. in its ordinary sense; yet closely joined with the 
following words, Be angry and sin not, implying that. there is an anger 
without sin, which is undoubtedly a fact. This does not contradict verse 
31, where the connection indicates the kind of anger there meant (so 
Eadie, Alf., Ell., Meyer, et al.). The exhortation here may well be ad- 
dressed to those who look, or seem to look, with indulgence, with “ char- 
ity,” on wicked conduct.—6 ἥλιος μὴ ἐπιδυέτω (ἐπί, δύω or δύνω) κτέ. 
These words are added by Paul. They are not a part of the quotation, 
Let not the sun go down on your irritation, wrath, exasperation (παροργισμῷ, 
a rare word, fr. παρά, dpyi(w), i.e. the irritation should not be continued. 
There is perh. some emphasis on ὑμῶν, YOUR zrritation, as contrasted with 
that-of men generally, who so often harbor resentments. — μηδὲ. . . δια- 
βόλῳ, and do not give place, do not give any room, to the Devil ; an addi- 
tional direction in carrying out the exhortation, Be angry, etc. The 
imperatives in this verse are all pres. tense, thus denoting a general 
precept. 


V. 28. ὃ κλέπτων... κλεπτέτω, Let him who steals steal no longer. 
Cf. verse 25, note. — μᾶλλον δὲ κοπιάτω (Komidw) κτέ., but rather let him 
toil, working with his own hands that which is good, —the opposite of 
thieving (note that W-H. omit id/us).— ἵνα ἔχῃ κτὲ., ix order that he 
may have (the means), may be able, to impart to him who has need, who is in 
want, — always a worthy Christian motive for labor. Some Christians 
understand this motive, but alas! how few! 


V. 29. πᾶς λόγος wampds .. . μὴ ἐκπορευέσθω, lit. Hvery corrupt 
speech let it not proceed etc.,an emphatic construction; a Hebrew idiom, 
English idiom, Let xo corrupt speech proceed etc. oampéds, properly, rotten, 
putrid ; hence the idea worthless, as well as offensive, contrasted with 
what follows. —GAAG εἴ τις (sc. λόγος ἐστίν) ἀγαθὸς πρὸς κτέ., but if 
{there is) any (word) good for etc., let this word proceed out from your 
mouth. — ἀγαθὸς πρὸς κτέ., lit. good for, or towards, a building up of the 

25 


386 NOTES ON EPHESIANS. 


need (a building up of that which is wanting, or lacking).— ἵνα δῷ κτέ., 
in order that it (this word) may give grace to those who hear. I see no rea- 
son for understanding χάριν here in any other than its ordinary N. T. 
sense, spiritual assistance, or benefit. 


V. 30. Kal μὴ λυπεῖτε κτέ., And do not (by using any λόγος campés) 
grieve the Holy Spirit of God. Note the solemn form of expression 
τὸ πνεῦμα τὸ ἅγιον τοῦ θεοῦ, presenting, in connection with the idea of 
grieving him, the personality of the Holy Spirit.—év @ ἐσφραγίσθητε 
(σφραγί(ω), 72 whom you were sealed ; “in whom, as the holy sphere and 
element of the sealing.” Ell. In 1. 13, we have the expression, 27 whom 
(referring to Christ) you were sealed with the Holy Spirit of promise. The 
two verses together show the unity in sphere and action of Christ and 
the Holy Spirit.—eis ἡμέραν ἀπολυτρώσεως, for (looking forward) zzzo, 
the day of redemption (“the day when redemption shall be complete in 
glory.” Alf.): ἀπολύτρωσις, properly, the act of redeeming, or ransoming: 
looking forward into the day when the act of redeeming shall be com- 
plete. 

V. 31. πᾶσα πικρία, every (feeling of) bitterness, all bitterness. The 
force of πᾶσα 15 connected with all the following substantives. — θυμός, 
ὀργή, nearly the same thought, repeated for emphasis: θυμός, wrath, Lat. 
animus ; ὀργή, anger, Lat. 7va.— καὶ κραυγὴ καὶ βλασφημία (the out- 
ward signs of πικρία, θυμός, ὀργή), and clamor (loud and rough crying, as 
when one is under angry excitement) ad evil speaking (not limited to the 
idea in English of blasphemy). — ἀρθήτω (αἴρω) ἀφ᾽ ὑμῶν, Zez (all these) 
be lifted up and taken away from you.— σὺν πάσῃ κακίᾳ, together with all 
malice. The word κακία is thought to denote here, not wickedness in 
general, but that feeling from which the bitterness etc. spring ; the foun- 
tain of all. Note the connection in which ὀργή here occurs. Cf. verse 26, 
note. 


V. 32. A contrast to the foregoing. — γίνεσθε, decome ye (it is not ἔστε, 
be ye): χρηστοί, good, kind: εὔσπλαγχνοι (εὖ, well, favorable; and σπλάγχνα 
pl., the seat of the feelings, the affections), tender-hearted. — χαριζόμενοι (the 
feelings just mentioned in action), showing favor (χάρις) or Rindness : usu- 
ally understood here in the limited sense, forgiving. Cf. 2 Cor. 2.7, 12. 13. 
— ἑαυτοῖς, each other, in later Greek nearly = ἀλλήλοις. Cf. Col. 3. 13.— 
καθὼς Kal ὁ θεὸς... ὑμῖν, even as God also in Christ showed favor to, or 
forgave, you: the great motive to forgiveness. — 6 θεὸς ἐν Χριστῷ: cf. 
2 Cor. 5. 19, θεὸς ἦν ἐν Χριστῷ xré.: also Eph. 1. 6. 


Cuap. V. Exhortations continued. — Vv. 1, 2. Become imi- 
tators of God and walk in love. — Vv. 3-14. Exhortation to avoid 
various vices and errors. — Vv. 15-21. Exhortation to exhibit in 


CHAPTER V. 1-4. 387 


their conduct the discretion, the decorum, the thankfulness, and the 
subjection of the Christian. — Vv. 22-33. The particular duties of 
wives and husbands. 


V.1. A conclusion (οὖν) from 4. 32. -- Γίνεσθε κτέ., Become therefore 
imitators of God. There is force and propriety in γίνεσθε (not ἔστε, be ye) 
both here and in 4. 32, decome ye (so Ell. Braune, et al. Cf. Meyer, 
“nicht seéd, sondern werdet.”), directing the thoughts and efforts more 
distinctly to something not yet fully attained: zmtators is a more exact 
rendering of μιμηταί than followers. So in other passages of the N. 7. 
where μιμηταί occurs (six places). —ds τέκνα ἀγαπητά, as children be- 
loved ; an expressive comparison. The imitation of the affectionate 
parent is always one of the marked traits of beloved children. Note the 
repetition, ἀγαπητὰ... ἀγάπῃ... ἠγάπησεν. 

V. 2. Kal... ἐν ἀγάπῃ, and walk (lit. walk about, pres. tense, de- 
noting something continued, habitual) zz dove, the sphere, the atmos- 
Phere, in which the Christian is exhorted to walk. — καθὼς καὶ ὁ Χριστὸς 
κτὲ., even as Christ also (the great example of love) εἰς. --- καὶ παρέδω- 
κεν ἑαυτόν, and gave himself up (the proof of his love). -- ὑπὲρ ἡμῶν (or 
ὑμῶν, W-H.), for us, or for you. There seems to be no reason for chang- 
ing the person of ὑμᾶς just before. I prefer, therefore, the reading ὑμῶν, 
St. ἡμῶν. The idea znstead of (ἀντί) does not belong to ὑπέρ, but is in- 
volved in προσφορὰν κ. θυσίαν. Cf. Rom. 5. 6, note. — προσφορὰν (fr. 
πρός and φέρω) x. θυσίαν (fr. θύω, often used in the sense to sacrifice, 1. e. 
by slaying a victim), az offering and a sacrifice. The latter word defines 
the more general meaning of the former (Meyer). —76 θεῷ, dat. limiting 
the entire preceding clause παρέδωκεν... θυσίαν (not the verb alone, 
nor the substantives alone). — ες ὀσμὴν εὐωδίας, Sor an odor of sweet smell 
(ὀσμή is the smell as inhaled, εὐωδία is its quality. Winer.). The entire 
conception is in keeping with the idea of a sacrifice ; as presented in the 
O: T. . See Lev: 1.'0, 13. 17, 2. 12, 3. 5, and often. 


V. 3. πορνεία δὲ... μηδὲ ὀνομαζέσθω ἐν ὑμῖν, But fornication and 
all uncleanness, or covetousness, let it not be even named among you ; a strong 
form of expression: let them not exist so as to be even spoken of among 
you. Where a thing does not exist, we give no name to it. If sin had 
never entered the world, how many words now found in all human lan- 
guages would have had no place. Note how often the vices here spoken 
of are condemned in the N. T. — καθὼς πρέπει ἁγίοις, as zs becoming to 
saints (to persons of moral purity), i.e. it is becoming to them not even to 
name, not even to mention, these vices. 


V. 4. A continuation of the same const. — καὶ αἰσχρότης (fr. αἰσχρός, 
disgraceful, obscene) ἢ μωρολογία (ἔτ. μωρός, stupid, silly; and λόγος, 


388 NOTES ON EPHESIANS. 


speech, discourse) ἢ εὐτραπελία (fr. εὖ, well; and τρέπω, to turn) ; and filthi- 
ness (obscenity), or foolish talking, or esting, sc. let them not be named 
among you. — ἃ οὐκ ἀνῆκεν (ἀν-ἤκω), which were not (and by implication 
are not) befitting. Many editors read here τὰ οὐκ ἀνήκοντα, the things not 
befitting. — ἀλλὰ μᾶλλον εὐχαριστία, sc. ἔστω, or γινέσθω, ἐν ὑμῖν, but 
rather giving of thanks (sc. let this be among you). 

V. 5. τοῦτο points, I think, to what follows, ὅτι nré. — ἴστε (the better 
authorized reading, not ἐστέ or ἔστε) is now usually viewed as indic., ye 
know etc. Whether with γινώσκοντες it is to be understood as a He- 
brew idiom, ye certainly know, ye know of a surety (R. V.), or is to be 
taken as distinct (Braune, Meyer, Eadie, Alf., Ell.), this ye know, being 
aware etc., which of these two constructions is preferable, is by no means 
certain. Many of the older scholars view the clause as imperat. (Vulg., 
Luther, Beng., et al.), scttote intelligentes (Vulg.), sachez. (De Saci). In 
favor of viewing ἴστε as imperat. is the fact that οἴδατε, occurring very 
often, is used in nearly every other place, perhaps in every other place, in 
the N. T. for the indic. For this reason I would render the clause as 
imperat., retaining the words in the R. V., and only changing the order, 
For this know ye of a surety, that etc. It makes really but little difference 
whether we regard tore γινώσκοντες as a Hebraism or not. γινώσκω, as 
distinguished fr. οἶδα, denotes more definite and positive knowledge, Zo 
form a judgment by observing (cf. L. ἃ Sc.); cf. καταγιγνώσκω, to decide 
against, to condemn ; ἐπιγιγνώσκω, to decide definitely, in a particular in- 
stance (γινώσκω, γίνομαι, later forms for Attic γιγνώσκω, γίγνομαι). We 
may then render ἔστε γινώσκοντες, know ye deciding definitely and posi- 
tively, i.e. know ye of a surety.— ὅτι πᾶς πόρνος... οὐκ ἔχει, lit. that 
every fornicator etc. has not, fails to have etc. In an Eng. idiom, 729 fornis 
cator has etc. The Greek order seems more forcible, every fornicator etc. 
fails to have. CE. 4. 29, note. —& (st. ὅς) - - - εἰδωλολάτρης, which (thing), 
which (character) ἐς an idolater (a worshiper of an idol). For the use of 
ὅ here, cf. Mark 12. 42, 15. 42, John 1. 42, 43. The covetous man is an 
idolater in that he makes gain his idol. Cf. Matt. 6. 26, ye cannot serve 
God and mammon. How many idolaters now, in nominally Christian 
nations !— κληρονομίαν (fr. κλῆρος, lot, allotment, portion ; and νέμομαι, 
to distribute, to have a portion, to possess) ; observe that the verb is in the 
pres. tense, expressing a general truth, a law of God’s government ; Sails 
to have an inheritance, a portion, an inherited possession, —a great and fear- 
ful contrast between the believer and the unbeliever.—év τῇ βασιλείᾳ 
τοῦ Xp- καὶ θεοῦ, ix the kingdom of Christ and God (one and the same 
kingdom ; the intimate union of Christ and God strikingly presented). 
Through the pres. tense the certain future relation is brought before us 
vividly, and made present (cf. Meyer). With the statement here, cf. Gal. 
8. 21. e 


CHAPTER V. 6-11. 389 


Vv. 6, 7. μηδεὶς... ἀπατάτω (ἀπατάω) Kré., Let no one deceive 
you with empty words. The connection adds force to this exhorta- 
tion. The characters just described have no inheritance in the king- 
dom of Christ and God; let no one by empty and untruthful words 
persuade you to the contrary. — διὰ ταῦτα yap ἔρχεται xré., Hor on account 
of these things (the vices and sins just named) comes εἰς. --- ἣ ὀργὴ τοῦ 
θεοῦ is usually translated the wrath of God; so also, 6 θυμὸς τοῦ θεοῦ 
(Rev. 14. 10, 19, 15. 1, 7, 16. 1), the wrath of God; yet where ὀργή and 
θυμός stand together, ὀργή is rendered anger, and θυμός, wrath (4. 31, Col. 
3.8). The verb ὀργίζομαι is rendered sometimes Zo be angry, sometimes, 
to be wroth. Would it not be more consistent to distinguish between the 
two; and render % ὀργή, anger, ὀργίζομαι, to be angry; 6 θυμός, wrath, 
θυμόομαι, to be wroth? Cf. 2. 3, 4. 31, notes. The expressions, God is 
angry, the Lord was angry, etc. are frequent in the O. T. Therefore, I 
would render this expression, the anger of God. —ém\ τοὺς υἱοὺς τῆς 
ἀπειθείας, upon the sons of disobedience, those who are disobedient to the 
gospel. Cf.2.2,note. The question is raised by the expositors whether 
the anger of God in this life, or in the future life, is here referred to. 
Clearly the statement is a general truth with no specified limitations. 
Wherever the sons of disobedience are, there the anger of God comes 
upon them. — μὴ οὖν γίνεσθε κτέ., Become not therefore partakers (partici- 
pators in these sins) w7th them (the sons of disobedience), lest the same 
punishment come on you as on them. 

V.8. ἦτε (emphat. posit.) yap ποτε σκότος, For ye WERE once dark- 
ness ; not merely living in darkness, but ye were yourselves darkness. 
With ἦτε here, cf. Rom. 6. 17, γάρ introduces the reason for the forego- 
ing exhortation. — viv (opposed to ποτέ, once, formerly) δὲ (sc. ἐστέ) φῶς 
ἐν κυρίῳ, dut now (ye are) light in the Lord (the sphere, and the only 
sphere, in which ye are light). — ὡς τέκνα φωτὸς περ-, walk as children of 
the light. Note the asyndeton (omission of οὖν), making the exhortation 
more pointed and forcible. τέκνα, a word indicating more tenderness 
than viof. Cf. Rom. 8. 16, 17. 

V.9. A parenthetic clause ; a motive for heeding the exhortation. — 
© γὰρ καρπὸς (sc. ἐστίν) Kré., for the fruit (an expressive metaphor) of 
light is in (appears, is manifested, in) goodness and righteousness and truth 
(striking qualities of Christian character in its relations to men). 


Vv. 10, 11. δοκιμάζοντες (agrees w. the subj. of περιπατεῖτε) xré., testing, 
proving, what ts well-pleasing to the Lord. “The one point of the Chris- 
tian’s ethical investigation is, Is it well-pleasing to the Lord?” Eadie.— 
καὶ μὴ συνκοινωνεῖτε (σύν and κοινωνός, a companion, partner, sharer), nré., 
and have no fellowship with etc. — τοῖς ἔργοις τοῖς ἀκάρποις τοῦ σκότους, 
with the works, the unfruitful (works) of darkness. They are unfruitful as 
bringing nothing good. Cf. ἔργα τῆς σαρκός (Gal. 5. 19), ἔργα ἀσεβείας (Jude 


390 NOTES ON EPHESIANS. 


15). Cf. also Gal. 5. 22, note. — μᾶλλον . . . ἐλέγχετε, but rather even reprove 
them, or convict them. Do not look upon them with complacency, with 
“ cha-ri-ty,’ but express by word and act your disapproval. Of course, this 
should always be done in a Christian spirit, in meekness and fear. 


V.12. Confirmation (γάρ) of verse 11. Have no participation in the 
unfruitful works of darkness, but rather reprove them; for they are too 
disgraceful even to speak of. They may be reproved without that use of 
language which would be a disgrace. —ta γὰρ κρυφῆ (only here in 
N. T.) γινόμενα κτέ., Hor the things done by them (the sons of disobedi- 
ence) 27 secret, it is disgraceful even to speak of. By τὰ κρυφῆ γινόμενα, 
I understand the baser and more degrading vices which may be classed 
under “the unfruitful works of darkness.” 

V. 13. τὰ δὲ πάντα ἐλεγχόμενα, But all things (with direct reference 
to the things just mentioned) when reproved (or if reproved) ; according 
to the exhortation μᾶλλον .. . ἐλέγχετε. --- ὑπὸ τοῦ φωτὸς φανεροῦται, are 
made manifest by the light ; and thus appear as they really are. — πᾶν γὰρ 
Kté., for everything that is made manifest is light ; has ceased to be dark- 
ness, and can have only the character belonging to the light. All this is a 
motive for obeying the exhortation in verse 11. (It seems more natural 
to connect ὑπὸ τοῦ φωτός, as above, w. φανεροῦται, rather than w. ἐλεγχό- 
μενα.) 

V.14. διό, Wherefore,i.e. because the duty of reproving the works of 
darkness is so necessary and so salutary. — λέγει, sc. 6 θεός, Paul’s usual 
way of citing a passage from the O. T.—€yeipe ὃ καθεύδων (voc.) καὶ 
ἀνάστα (av-iornut) κτὲ., Awake, thou that sleepest,and arise from the dead, 
and Christ shall shine upon thee. There is some doubt what passage of 
the O. T. is here cited ; but it is usually regarded as a free expression of 
the thought in Is. 60. I. 

Vv. 15,16. A resumption (οὖν) of the thought in verses 8-10. — Βλέ- 
πετε οὖν κτέὲ., Look (take heed) therefore carefully how you walk. Note the 
position of ἀκριβῶς before πῶς (not after it, as in many editions), quali- 
fying Βλέπετε, not περιπατεῖτε. --- μὴ ὡς ἄσοφοι κτέ., xot as unwise, but as 
wise, explains more fully περιπατεῖτε, in a negative and ina positive form. 
Perhaps the neg. μή may have been occasioned here by the preceding 
imperat. βλέπετε. Cf. Winer,§ 55, 1, a. Yet cf. Rom. 1. 28, τὰ μὴ καθή- 
κοντα, note. — ἐξαγοραζόμενοι (ἐξ, ἀγοράζω, ἀγορά) τὸν καιρόν, buying up 
for yourselves (buying out from the market) the opportunity, the favorable 
time. This is in close connection w. σοφοί. --- ὅτι at ἡμέραι κτέ., because 
the days are evil (because favorable times are rare, and the market needs 
to be carefully watched to secure them). The time favorable for Chris- 
tian work is, of course, implied; and the example of the shrewd mer- 
chant, who buys a rare and valuable article from the market, is suggested 
and approved in the metaphor here used. 


CHAPTER V. 17-21. 301 


V. 17. διὰ τοῦτο, On this account, may refer to verse 16, because the 
days are evil; because “the market is flooded with trash,” and you have 
need to buy up for yourselves out of it the good article, the favorable time 
(so the most) ; or it may refer to both verses 15, 163 ov this account, i. 6. 
because you ought to walk so carefully and with such appreciation of the 
favorable time (so Alf., Ell., Meyer, Braune). — yr. . . ἄφρονες, decome not 
without mind, without intelligence (to understand the will of Christ). —a@AAa 
συνίετε (σύν, ἵημι) κτὲ. (explains the meaning of the preceding clause), dz 
understand what is the will of the Lord (i.e. Christ). 


ἽΝ. 18. καί adds an important particular; the mention of a special 
instance of ἀφροσύνη. --- μὴ μεθύσκεσθε οἴνῳ (cf. Prov. 23. 31), de not 
made drunk with wine. — ἐν ᾧ, in which, referring to the idea of the 
whole clause, not to οἴνῳ alone.—dcwrla (a priv. and σώζω) denotes 
a state in which there is no principle of safety, debauchery, dissoluteness. 
Cf. ἄσωτος, having no hope of safety. — ἀλλὰ πληροῦσθε ἐν πνεύματι, but 
be filled with the Spirit. Lit. (being) in the Spirit be made γε. 1 see no 
reason whatever for departing from the regular meaning of ἐν here. 
Cf. 3. 19, note. 


V. 19. λαλοῦντες ἑαυτοῖς (= ἀλλήλοις, cf. 4. 32), speaking to one another. 
— ψαλμοῖς κτέ,, 7 (or with) psalms (meaning perhaps more particularly 
those which were similar to the ancient Hebrew psalms, and accompanied 
with the harp, cf. Lex. ψαλμός and ψάλλω) and hymns (particularly the 
idea of praise) and spiritual songs (those which were of a more decidedly 
lyrical character). The three words together would denote all the forms 
of praise with the aid of music. — ἄδοντες καὶ ψάλλοντες (same const. w. 
λαλοῦντες, and all agreeing w. the subj. of πληροῦσθε), singing and making 
melody (striking the lyre).— τῇ καρδίᾳ ὑμῶν, ix your heart, i.e. not with 
any audible expression, but silently. So it is now usually understood 
(Alf., Ell., Meyer, Braune, et al.); yet I am by no means sure that the 
earlier view, wth your heart, heartily, is not the correct one (so Theod., 
Eadie, Hodge, et al.). Note the omission of ἐν. Tisch., W-H. Harless 
has argued that with ὑμῶν the clause cannot mean with your heart, heart- 
ily ; but omitting ἐν this rendering is certainly more correct; as the dat. 
alone much oftener denotes “manner or means” than “ piace, ACE. 
Good. §§ 188, 190; Had. 606, 612; Winer, § 31, 7, d, also 9, b, fine 
print. The meaning then is, as I understand it, with your heart, heartily, 
in distinction from a mere musical performance without devotion and 
without heart. Is not this exhortation, in this view, as much needed now 
as ever? —@ κυρίῳ, to the Lord (to Christ). Cf. τοῦ κυρίου, verse 17. 


Vv. 20, 21. εὐχαριστοῦντες πάντοτε, civing thanks, or being thankful, al- 
ways ; another point exemplifying πληροῦσθε ἐν πνεύματι. Note that this 
clause alone has πάντοτε. The thankful spirit may, and should be, contin- 


392 NOTES ON EPHESIANS. 


ual.— ὑπὲρ πάντων (neut.), for all things. It is not easy to apply this 
exhortation so as to be thankful for trials and afflictions; yet many a 
Christian has learned even this lesson; at least, in the retrospect. Note 
the emphatic repetition πάντοτε... . πάντων. --- ἐν ὀνόματι κτὲ., ἦι the name 
of etc. That which the name of our Lord Jesus Christ suggests is the ele- 
ment in which all this is accomplished. In any other element, or atmos- 
phere, than that in which the Christian lives and moves, such thankfulness, 
is an impossibility. — τῷ θεῷ κτέ. (Ww. edxap-), is rendered in several ways, 
to God, even the Father (R. V.), to God and the Father (Alf., Ell., et al.). 
May we not render the article here, as often, by an unemphatic possess, 
pron. ἢ 40 our God and Father. The last word is not an unmeaning addi- 
tion, and its significance should not be overlooked. — ὑποτασσόμενοι 
ἀλλήλοις (Same const. w. εὐχαριστοῦντες), submitting yourselves (Ell.), 
being subject (Alf.), subjecting yourselves (R. V.) one to another, or to one 
another. The preceding participles urge duties to God; this one, a com- 
prehensive duty to one another. —év φόβῳ Χριστοῦ (objective gen.), zz 
the fear of Christ,a reverential, not a slavish, fear. In this fear, due 
respect will be paid to those who belong to him, to those who constitute 
his body. Cf. 1. 23, 4. 12, 16, 5. 23- 


Vv. 22, 23. αἱ γυναῖκες τοῖς ἰδίοις ἀνδράσιν (sc. ὑποτασσόμενοι, or ὗὕπο- 
τἀσσεσθε), Wives (being subject, or be ye subject) to your own husbands. 
Some editors read ὑποτασσέσθωσαν, thus changing the const. to the 3d 
pers. Let the wives be subject etc. — ὡς τῷ κυρίῳ, as to the Lord (i.e. to 
Christ. Cf. verses 17,19). Such subjection as this can never conflict 
with any religious duty. No obedience is required which 1s inconsistent 
with Christian character; at the same time, where this exhortation is 
understood and obeyed, what an amiable, exemplary, and dignified char- 
acter do we behold. Such exhibitions of character may certainly be found ; 
but only under the influence of Christianity. — ὅτι κτέ., reason for the 
foregoing exhortation, because a husband is (the) head of the wife (or of his 
wife).—@s καὶ ὁ Xp- xré., as Christ also is (the) head etc. The point of 
comparison here is simply the idea of headship. —atrds σωτὴρ τοῦ 
σώματος, he himself being (the) saviour of the body \or of his body, which 
is the church. Cf. 1.23). Christ is the head of the church; while he, 
and he alone (αὐτός), is the saviour of his body ; apparently, the state- 
ment of an important additional particular in which the comparison does 
not hold. As saviour of the body, he stands alone (αὐτός), and is beyond 
all comparison. 


V. 24. ἀλλὰ ὡς ἡ ἐκκλησία κτέ. But (while as saviour of the body 
he stands alone and no comparison can be made, in another particular a 
comparison is suitable) as the church is subject to Christ, so etc. The force 
of ἀλλά seems to be best shown by the thought expressed in the paren- 
thesis. So in substance Calvin, Bengel, Meyer, Ell., Alf., Hodge, Riddle, 


CHAPTER V. 25-27. 393 


et al.— οὕτως καὶ... ἐν παντί, so let the wives also (be subject) to their 
husbands in everything. There can be nothing debasing, nothing except 
what is dignified and noble in the subjection of the church to Christ. 
While it is complete, it is also a loving, confiding, ennobling, subjection. 
To this, and this only, wives are exhorted. 


V. 25. Ot ἄνδρες, ἀγαπᾶτε τὰς γυναῖκας, Husbands, love your wives. 
Observe the word ἀγαπᾶτε, love, treat with affection (L. & Sc.), implies 
both the inward feeling of appreciation, esteem (Germ, Werthhalten), and 
the outward manifestation. Cf. Meyer, note on Matt. 22. 30. ---- καθὼς καὶ 
ὃ Χριστὸς κτέ., ever as Christ also loved the church and gave himself up 
Jor it (a proof of his love). The great example, the most signal instance 
of love; and this is to be the example for husbands to follow in their 
relation to their wives! 


V. 26. Wa... ἁγιάσῃ (ayid(w, fr. ἅγιος, pure, holy; as subst. in the 
plur. saints), that he might sanctify it.— καθαρίσας (καθαρίζω) Kré., having 
cleansed it (particip. denoting means). Does the aor. particip. here de- 
note an act contemporaneous with that of the verb, or antecedent to it? 
So far as the use of the particip. is concerned, either is possible; yet the 
latter use (antecedent action) is far more frequent and makes good sense 
here; hence, is to be preferred. So Alf., Ell., Olsh., Meyer, Eadie, Hodge. 
Cf. Had. 717, a; Good. ὃ 204, also Note 2. Braune, however, views the 
two acts here (that of the verb and that of the particip.) as contempora- 
neous. —T@ λουτρῷ τοῦ ὕδατος, by the bath of water ; “ denotes the well 
known bath of the water κατ᾽ ἐξοχήν, which takes place through the bap- 
tism,” Meyer. It is thought there is an allusion to the bride’s purifica- 
tion by a bath before marriage. The words may be rendered, dy che daver 
of water, or by the washing of water, conveying the same idea as dy the 
bath of water. But the apostle is careful to indicate that this outward 
cleansing was not all; hence, he adds in the emphatic place ἐν ῥήματι, 
in the word, i.e. in the acceptance by faith of the word proclaimed in the 
gospel. (Cf. τὸ ῥῆμα τῆς πίστεως, Rom. 10.8; ῥῆμα θεοῦ, Eph. 6. 17, Heb. 
6.5; διὰ ῥήματος Χριστοῦ, Rom. 10.17. Cf. also 1 Pet. 1.25.) τῷ λουτρῷ, 
dat. of means; ἐν ῥήματι, the sphere in which the sanctifying and the 
purifying take place. 


V. 27. ἵνα (ix order that, connected w. va... ἁγιάσῃ, and also with 
the remoter thought, ἑαυτὸν παρέδωκεν κτέ.) . . . ἐκκλησίαν, that he might 
himself (alone) present to himself the church, glorious (in glorious beauty, 
Meyer. Cf. Luke 7. 25). ‘Christ permits neither attendants nor para- 
nymphs to present the Bride: He alone presents, He receives.” Ell. — 
μὴ ἔχουσαν Kré., γιοὐ having spot or wrinkle or any such thing, lit. anything 
of such things, anything of the sort.—omidov (or σπίλον, L. & Sc., et al.) 
is spoken of a spot or stain on the surface, ὦ dirty spot. — ἀλλ᾽ ἵνα ἡ KTE., 


394 NOTES ON EPHESIANS. 


but that it might be holy and without blemish. ἀλλ᾽ introduces a clause 
which is in grammatical const. adversative to the whole preceding final 
clause, beginning ἵνα παραστήσῃ and ending with τῶν τοιούτων, but in 
thought adversative to the latter part of the clause only. We might have 
expected after ἀλλ᾽ the const. οὖσαν ἁγίαν κτὲ., not having spot or wrinkle 
... but being holy etc. Yet the actual const. presents the thought more 
independently and emphatically. 

V. 28. After presenting the striking illustration beginning καθὼς καὶ 6 
Χριστός, the writer returns to the thought, Οἱ ἄνδρες, ἀγαπᾶτε τὰς γυναῖκας, 
and enforces it, applying the illustration. —ottws kré., Thus (as just 
pointed out) ought husbands to love etc. Some editors read καὶ of ἄνδρες, 
Thus ought husbands also etc. — Notice ἑαυτῶν w. γυναῖκας here, their own 
Wives. — ὡς TH... σώματα, as (i.e. as 7f, or as being) their own bodies. 
German, αἷς thre eigenen Leiber (Luther, Meyer), not WIE zhre eigenen 


Leiber. This view of οὕτως... ὧς certainly seems preferable to that 
which makes them correlative, so...as. Cf. Meyer, Braune, EIll., Eadie, 
Hodge. — 6 dyatav...dayamq. He who loves his own wife loves himself. 


Explanation of the words just used, ὡς τὰ ἑαυτῶν σώματα. Self-love (not 
selfishness) is here assumed as something natural and right ; and on this 
tacit assumption is founded the obligation here presented. 

Vv. 29, 30. Suggested by the words just used. — οὐδεὶς γάρ ποτε. .. 
ἐμίσησεν, (And what I have just said has its foundation in fact, in the 
nature of man) For no one ever hated his own flesh. τὴν... σάρκα, st. 
τὸ... σῶμα appears to have been chosen here in anticipation of εἰς σάρκα 
μίαν, verse 31. --««ἀλλὰ (Note how rarely elision occurs in N. T. Greek) 
ἐκτρέφει Kal θάλπει αὐτήν, but nourishes (nourishes up from childhood. 
L. & Sc.) and cherishes ( fosters, Lat. fovet, wirmt es, Meyer) it. — καθὼς 
... ἐκκλησίαν, even as Christ also the church, sc. ἐκτρέφει καὶ θάλπει. Note 
the repetition of the precious thought, even as Christ also the church. Cf. 
verse 25. --- ὅτι μέλη... αὐτοῦ, decause (the reason why Christ nourishes 
etc.) we are members of his body. 

V. 31. Nearly in the words of Gen. 2. 24, yet not introduced as a 
formal citation by διὸ λέγει (verse 14, 4. 8), or καθὼς γέγραπται (Rom. 1. 
17, 2. 24, and often).—avtl τούτου (in the LXX, ἕνεκεν tovrov), lit. over 
against, opposite to, answering to, this (statement), referring, to verse 30, we 
are members of his body ; corresponding to this (are the well-known words) 
a man shall leave etc. and shall cleave etc. and the two shall be (united) 
into one flesh. As the ancient words are true and have ever been true, so 
the statement, we are members of his body, is also true and equally so. 
Such seems to me to be the connection and meaning; on which, however, 
the most diverse opinions may be found in the commentaries. 

Vv. 32, 33. τὸ μυστήριον κτέ., This mystery (the union in one flesh of 
husband and wife) zs reat; but I speak (in citing this fact) in reference 


CHAPTER ΎΓΙ. ας: ᾿ 305 


to Christ and the church. The mystery in the one case, as in the other, 
is great; and the statement of the fact in each case is equally true. — 
πλὴν καὶ ὑμεῖς xré. closes and enforces the exhortation begun in verse 
32, But do ye also severally (lit. the one by ὁ»). ---- ἕκαστος... ἀγαπάτω 
«ré. Const. changed, thus individualizing and emphasizing the exhorta- 
tion. Lit. /e¢ each one thus (as Christ the church) dove his own wife as (as 
27, as being) himself. —% δὲ γυνὴ ἵνα Kré., and Let the wife see that she fear 
(or reverence) her husband. Where such love exists, there can be no 
slavish fear. The const. of ἵνα w. the subjunc. φοβῆται, is similar to the 
classic idiom ὅπως w. the fut. indic. Good. § 217, Note 4; Had. 756, a. 
Cf. Win. § 43, 5. a. 

The exhortations in this chapter will bear much meditation. Where 
can we find a higher and more perfect ideal of domestic relations ! 


Cuap. VI. The duty of children (1-3); of fathers (4); of ser- 
vants (5-8) ; of masters (9). The armor and warfare of the Chris- 
tian (10-17); to be accompanied with prayer for all saints and in 
particular for the apostle (18-20). The sending of Tychicus (21, 
22). Concluding wishes (23, 24). 


V.1. ἐν κυρίῳ, 2: the Lord, “the sphere to which the action is to 
be limited” (Ell.); a most important limitation, connected w. the verb 
ὑπακούετε. No obedience is required which cannot be rendered ὃν κυρίῳ, 
within the sphere of Christian duty. (ΟἿ, the important verse 1 Cor. ἢ: 30, 
μόνον ἐν κυρίῳ, only in the Lord, i.e. so that no hindrance shall be placed 
in the way of Christian life and activity. (ἐν κυρίῳ, bracketed by W-H.., 
but strongly defended by Meyer et al., and adopted without question by 
the revisers).—totro γάρ ἐστιν kré., for this (such obedience) zs right (is 
righteous conduct). 

“On the position of children in the early church, and the relation such 
texts bear to infant-baptism, see Stier, Reden Jes. vol. vi. p. 924 sq.” Ell. 

“For infant-baptism, i.e. in proof that the children of Christians were 
at that time baptized, the exhortation of the apostle to children presents 
nothing whatever. The children of Christians were by virtue of their 
connection with Christian parents and without baptism ἅγιοι (1 Cor. 7. 14), 
and were required to yield obedience to their parents ἐν κυρίῳ." Meyer. 

“The address to children in a letter to the church presupposes that 
the apostle regards them as belonging to the church, present at public 
worship, UNDERSTANDING THE WORD read to and applicable to them ; 
indeed they must be regarded as baptized, since verse 1, 7 the Lord, 
verse 4, 7” the admonition of the Lord, obliges us to do so.” Braune.: 

The above comments may be taken for what they are worth; I need 
not add any of my own. 


306 NOTES ON EPHESIANS. 


Vv. 2, 3. This exhortation is confirmed by the citation (nearly in 
the words of the LXX) of the well-known commandment with promise. 
Cf. Exod. 20. 12, Deut. 5. 16. ---τίμα (note the asyndeton) τὸν πατέρα 
σου Kré., Honor thy father and mother.— ἥτις... ἐν ἐπαγγελίᾳ (these 
words do not belong to the citation), which (the which, Ell.; utpote guae, 
Meyer ; for such is, Alf. Cf. 3.13, Note) zs the first commandment with 
promise (of promise, Ell.; lit. 2x a promise, the sphere in which the com- 
mandment is uttered). —tva εὖ σοι γένηται καὶ ἔσῃ κτέ. (a continuation 
of the citation, containing the promise), that zt may be well with thee (lit. 
that it may become well to thee) and that thou mayest be long-lived (a long 
time), mayest live long, on the earth (or on the land). Note that the 
remaining clause of the commandment is not here cited. καὶ ἔσῃ may 
be understood as a direct statement not dependent on ἵνα (για thou shalt 
be a long time on, etc.); but it is equally grammatical, and seems more 
natural to understand both verbs as dependent. Cf. Winer, § 41, b. p, 
289; Butt. p. 234, § 130. 

V. 4. Καί indicates that obligation belongs, not to children alone, but 
equally to parents. It is expressed, first in a negative, then in a positive, 
form. — Κ αὶ οἱ πατέρες, And ye fathers. The address is to fathers as the 
heads of families ; possibly, also, because they might be more liable than 
mothers to severity, or even harshness. Such is the usual explanation; 
yet the question arises, may not of πατέρες be understood here in the 
sense of farents, as in Heb. 11. 23.— pa παροργίζετε κτέ., provoke not 
(txcite not) your children to anger. Cf. Col. 3. 21, ἵνα μὴ ἀθυμῶσιν. ---- 
ἀλλὰ ἐκτρέφετε KTE., but nurture, bring up, educate (Ell.), nourish (cf. 5. 
29), them.—év παιδίᾳ (παιδείᾳ W-H.) καὶ νουθεσίᾳ κυρίου, zz the chas- 
tening, discipline (Ell., Alf.) and admonition of the Lord. 


V. 5. An exhortation of importance at that time; leaving it to the 
silent and pervasive spirit of Christianity to correct what was wrong 
in the organization of society and of government.— tots κατὰ σάρκα 
κυρίοις, your masters according to the flesh, those who have control of 
your bodies, not of your consciences. — μετὰ φόβου καὶ τρόμου, with fear 
and trembling, i.e. with anxious solicitude to perform in every particu- 
lar your duty.— ἐν ἁπλότητι... ὑμῶν, 272 singleness, frankness, sincerity, 
of your heart ; i.e. without any hypocrisy, false pretences, or double 
dealing. — ὡς to Χριστῷ, as to Christ. This forbids the conception of 
anything debasing or dishonest. 


Vv. 6, 7. The exhortation continued, first in a negative, then in a 
positive, form. — μὴ κατ᾽ ὀφθαλμοδουλίαν as ἀνθρωπάρεσκοι (ἄνθρωποξ, 
ἀρέσκω), γ1οἱ with (according to, in the way of, after the manner of ) eye- 
service as men-pleasers ; i.e. not as if under the master’s eye. — ἀλλ᾽ ὡς 
ϑοῦλοι Χριστοῦ, but as bond-servants of Christ, and this implies a very 
different service, with very different motives, as explained in the words 


CHAPTER VI. 8-11. 397 


ποιοῦντες... ἐκ ψυχῆς, doing the will of God from the soul (just the 
opposite of eye-service). — per’ εὐνοίας δουλεύοντες κτέ., with good-will 
(friendly feeling) doing service as if to the Lord and not to men. 


V. 8. A motive and encouragement for thus acting. — εἰδότες (same 
const. continued) ὅτι κτέ., knowing that each one, if he do anything good, 
shall receive this from the Lord (with whom is no respect of persons). — 
εἴτε δοῦλος εἴτε ἐλεύθερος (added to ἕκαστος for emphasis), whether bond- 
servant or freeman (all alike stand on the same footing in this regard). 
Some editors read ὃ ἐάν τι xré. (an unusual, but expressive, phrase), lit. 
what if anything, i.e. whatsoever good, etc. 


V. 9. Καὶ οἱ κύριοι. Cf. Καὶ of πατέρες, verse 4, note on Καί. --- τὰ 
αὐτὰ ποιεῖτε κτέ., do (be in the habit of doing) the same things to them, 
show the same kindly feelings indicated by per’ εὐνοίας, verse 7. --- ἀνι- 
eves (ἀνά, ἵημι) τὴν ἀπειλήν, giving up, lit. throwing up, forbearing, threat- 
ening. — εἰδότες ὅτι introduces the consideration which should lead to 
this result. Cf. verse 8.—kal αὐτῶν kal ὑμῶν ὁ κύριός ἐστιν ἐν οὐρανοῖς, 
both their master and yours (one and the same person, viz. the Lord Jesus 
Christ) zs 7 heaven, in a position of power and of glory, and with a char- 
acter that knows no partiality.— kal προσωπολημψία (πρόσωπον, face, 
outward appearance, cf. Lat. persona, a mask, a person, and λαμβάνω, fut. 
λήψομαι, later λήμψομαι), acceptance of outward appearance, respect of per- 
sons. —ovK ἔστιν παρ᾽ αὐτῷ, 2s not possible, does not exist, with him. Cf. 
Gal.. 2. 6. 

These exhortations respecting domestic life (5. 22 to 6.9) are certainly 
remarkable. Where can a more perfect ideal for all time be found ? 


V. το. Tot λοιποῦ, From henceforth. Cf. Gal. 6. 17. Meyer, EIL, 
Braune, Olsh., et al. read Td λοιπόν, fally. Braune remarks that Τοῦ 
λοιποῦ would be unintelligible here. But why ? — ἐνδυναμοῦσθε (ἐνδυνα- 
μόομαι) κτὲ., be strong (lit. be made powerful) in the Lord and in the 
strength of his might (the sphere, and the only sphere, in which the 
Christian can be made powerful). The last clause is added to dwell on 
the thought and emphasize it. Nothing else compares with “the strength 
of his might;” and if the Christian abides in this, is made powerful in 
this, what has he to fear? What can conquer him? (The three words 
δύναμις, κράτος, ἰσχύς are not always easily distinguished. Perhaps the 
English words fower, strength, might, correspond most nearly to them. 
ἐν τῷ κράτει τῆς ἰσχύος αὐτοῦ is an exceedingly emphatic expression, 2 
the strength of his might, or in his mighty strength. Cf. Butt. § 132, 10, 
p.:16z. Cf. 2:19.) 

V. 11. A continuation of the thought in verse 10, indicating the means 
to be used. — ἐνδύσασθε (ἐν-δύω, or ἐν-δύνω) Kré., Put on (upon your- 
selves) the whole armor, the panoply, of God, that which comes from God. 


398 NOTES ON EPHESIANS. 


The breastplate, shield, helmet, sword are specified afterwards. — πρὸς 
τὸ ϑύνασθαι ὑμᾶς στῆναι, that ye may be able to stand (lit. towards your 
being able etc.).—mpds Tas μεθοδίας τοῦ διαβόλου, against (lit. cowards) 
the wiles (cf. 4. 14, note) of the devil (the arch-enemy, the chief of those 
enumerated in verse 12). 


V.12. The need of complete armor.— ὅτι οὐκ ἔστιν ἡμῖν ἡ πάλη, 
because our wrestling (our struggle, Ell.) is not etc.; lit. because there is 
not to us the wrestling (“a hand to hand and foot to foot ‘tug of war:’ 
our life and death struggle, there being but ove such.” Alf.) —ampos αἷμα 
καὶ σάρκα, against blood and flesh, i.e. against mere men, frail and perish- 
able. Cf. Gal. 1. 15. -- λλὰ πρὸς τὰς ἀρχάς, πρὸς KTE., against the princi- 
palities, against the authorities, against the world-rulers (κόσμος, κράτος) 
of this darkness, against the spiritual (hosts, armies) of wickedness in the 
heavenly (regions). Cf. 2. 2, where the air (τοῦ ἀέρος) is spoken of as the 
region in which the ruler of evil spirits now holds some sort of sway. 
Note the emphatic repetition of πρός. The powers of evil seem here to 
be arranged in ranks or classes somewhat analogous to the conception of 


ranks among the unfallen angels. Cf. 1. 21. 


V. 13. Introduced as a conclusion from the thought in verse 12.— 
διὰ τοῦτο, Ox this account, for this cause, therefore (an inferential, causal, 
and demonstrative clause: διό = δι᾽ 6, an inferential and relative clause, 
wherefore). — ἀναλάβετε (ἀναλαμβάνω), take up ; the usual word for taking 
up armor ; the opposite of κατατίθημι. ---- ἵνα δυνηθῆτε ἀντιστῆναι, chat ye 
may be able to stand in opposition (to all these evil forces).—év τῇ ἡμέρᾳ 
τῇ πονηρᾷ, 27 the evil day, the day of peculiar trial and temptation, when- 
ever that might come to each individual; such as does come sooner or 
later to every one. So the expression is now usually understood. Other 
interpretations, many of which are very far-fetched, need not here be 
enumerated. —kal ἅπαντα, . . στῆναι, and having done (having fully 
accomplished ) all, to stand (emphatic position). No wavering, no flinch- 
ing, even in the fiercest conflict, is allowable. Note the calmness, the 
determination, the trust, implied in στῆναι. It is only in the divine armor 
that such composure and firmness are possible, as many of us well 
know. 


V.14. Further and more specific directions for the accomplishment 
of this result. — στῆτε οὖν, Stand therefore (οὖν is used for “ confirmation, 
continuation, or inference,” L. ἃ Sc.; διὰ τοῦτο, longer and more em- 
phatic, denotes the idea of cause, as well as a logical conclusion; often 
rendered for this cause: οὖν is never thus rendered). — περιζωσάμενοι 
(περιζώννυμι) Kré., having girded about (for yourselves) your loins in 
truth (ἐν is not, I think, instrumental: but denotes rather the vital ele- 
ment, or the atmosphere, in which the girding of the loins is accom- 


CHAPTER VI. 15-17. 399 


plished). — kal ἐνδυσάμενοι κτέὲ., and having put on the breast-plate of 
righteousness (τῆς δικαιοσύνης, gen. of apposition. Winer, ὃ 59, 8, a). 
There seems to be no need of giving δικαιοσύνη here a different shade 
of meaning from that which it has regularly in the writings of Paul. 


V. 15. Kal ὑποδησάμενοι (ὑπο-δέω) κτέ., and having shod your feet, 
having bound (sandals) under your feet. —Girding the loins, putting on 
the breast-plate and binding on the sandals were the first acts of the 
soldier in getting ready for duty. — ἐν ἑτοιμασίᾳ xré., 22 a preparation, in 
“a state of readiness” (Ell.): ἐν as in verse 14.— τοῦ εὐαγγελίου may be 
viewed as object. gen., for the gospel, for preaching the gospel (so Chrys. 
Erasm., Luther, and the majority of the older interpreters) ; or as gen. 
of source, 77 a readiness of the gospel, i.e. such as comes from the gospel 
(so Meyer, Alf., Ell., Braune, and most of the modern expositors). I 
must confess that the older view strikes me as the more forcible. — τῆς 
εἰρήνης, gen. of characteristic, or of contents (72 a state of readiness for 
preaching the gospel of peace. For this rendering of εὐαγγέλιον, cf. Rom. 
15. 19, Note). 


V. 16. ἐν πᾶσιν, 272 all things, in all situations, “on all occasions ” 
(Alf.). Many editors (Ell., Meyer, Braune, et al., Alf. doubtful) read ἐπὶ 
πᾶσιν, in addition to all, besides all, zu Allem noch hinzu (Meyer). — ἀναλα- 
Bovres τὸν θυρεὸν τῆς πίστεως (gen. of apposition. Cf. τῆς δικαι-, verse 14), 
taking up the shield of faith. θυρεός, Lat. scutum, a large rectangular 
shield, somewhat curved around the body. A vertical, rectangular sec- 
tion of the bark of a large tree would represent the shape. (ἀσπίς, a 
round shield, carried by the Grecian hoplite, Lat. clépeus.) — ἐν 6, in 
which, “as protected by and under cover of which” (EIll.). Recollect 
that the @upeds was large and curved, so as nearly to cover the body. — 
δυνήσεσθε... σβέσαι (σβέννυμι), you will be able to quench (to extinguish) 
all the darts (all the missiles) of the evil one, those which have been set on 
fire. In attacking breastworks, or other fortifications, darts with tow, 
or something of the kind, attached and ignited, were often used. To 
speak of extinguishing such ignited darts with the shield as an instru- 
ment is not very intelligible; but under the cover of such a shield and 
protected by it, the work of extinguishing might be safely carried on 
and completed. Cf. Meyer.—If τά is omitted before πεπυρωμένα, we 
may render, αἱ the darts of the evil one after they have been set on fire. 
The reading with rd is generally preferred. 


V.17. καὶ τὴν περικεφαλαίαν (περί, κεφαλή) τοῦ σωτηρίου (gen. of 
appos.) δέξασθε, avd receive (spoken of something offered) the helmet 
of salvation (salvation as a helmet). Thus far, only the defensive weap- 
ons of the heavy-armed soldier have been named; the breast-plate, the 
shield, the helmet. Now a single offensive weapon is mentioned. The 


400 NOTES ON EPHESIANS. 


shield was carried on the left arm; the sword would be taken in the right 
hand. — καὶ τὴν μάχαιραν Kré., and the sword of the (Holy) Spirit (gen. 
of source; not here of appos., which would render the next clause super- 
fluous), the sword which the Holy Spirit furnishes. —6 (agrees, not w. 
the anteced. μάχαιραν, but w. the predicate ῥῆμα. Win. § 24. 3, p. 166) 
ἐστιν ῥῆμα θεοῦ, which zs the word (that which has been spoken) of God 
(viz. the gospel. Cf. verse 15). 


V. 18. ϑιὰ πάσης προσευχῆς . . . προσευχόμενοι κτέἔ. Connect w. 
στῆτε οὖν verse 14. Stand therefore... with all (every form of) prayer 
and supplication, praying in every season in the Spirit. W-H. and Meyer 
place a comma after δεήσεως : διὰ w. gen., the state through which, or 
condition in which (cf. Rom. 2. 27, 4. 11, 14. 20), may be rendered, with : 
πάσης is understood in connection with ἐν παντὶ καιρῷ, every prayer suited 
to the occasion or the situation: δεήσεως added to προσευχῆς for emphasis. 
Although προσευχή denotes prayer (addressed to God), δέησις supplication 
or entreaty (addressed either to God or to man), yet it is highly improba- 
ble that the writer had any such distinction in mind here: ἐν πνεύματι 
(“certainly not the human spirit,” Ell.)., 2 the (Holy) Spirit ; the sphere 
in which. — καὶ εἰς αὐτὸ (refers to the thought in the preceding clause) 
ἀγρυπνοῦντες κτέ., and thereunto (with this end in view, looking into it) 
watching (being vigilant, wide awake) in all perseverance and supplication 
(the latter word showing wherein the perseverance should be manifested) 
for (note the use of περί here = ὑπέρ) all the saints: πάσῃ, like πάσης, in 
all perseverance suited to the necessity. 


V. το. καὶ ὑπὲρ (cf. περί above) ἐμοῦ (the addition of an emphatic par- 
ticular) and for me.—Wwa por δοθῇ (δίδωμι) λόγος (the object of the sup- 
plication, suggesting also the contents), that there may be given to me 
argument, utterance (λόγος includes both ideas, Lat. ratio and oratio).—& 
ἀνοίξει τοῦ στόματός pov, 27 (or as, dat. of time) the opening of my mouth 
(more naturally connected with what precedes). — ἐν παρρησίᾳ γνωρίσαι 
xT é., in boldness ( frankness, openness, L. & Sc.) to make known the mystery 
of the gospel: γνωρίσαι w. Adyos δοθῇ, that utterance may be given so as to 
make known. Observe that τὸ μυστήριον does not necessarily mean some- 
thing difficult to understand ; but rather, in many instances, something 
that had been kept concealed, something not hitherto made known. Cf. 
I.9,note. “Τὸ make known the mystery of the gospel,” i.e. to make 
known the glad tidings that had not previously been proclaimed to the 
world. 


V. 20. ὑπὲρ ot, for which (i.e. the mystery of the gospel, which he 
desired to make known. So Meyer, Alf., Ell., Braune, et al.).— ape 
σβεύω ἐν ἁλύσει, Lam an ambassador in a chain ; — an ambassador, a most 
honorable character; an ambassador of Christ, of one far more exalted 


CHAPTER VI. 21-24. 401 


than any earthly sovereign; in a chain! as a prisoner. How striking 
the contrast! —tva κτέ., that iz zt (viz. the mystery of the gospel) 79 may 
speak boldly ; coordinate with iva... δοθῇ above. So Meyer, Alf., Ell., 
et al.— ὡς Set pe λαλῆσαι, as zt ἐς necessary that 7 speak, as it is my duty, 
as I ought, to speak. Note the use of λαλέω in the N. T. Here predicated 
of the highest and most important message. The meaning, /o daddle, 
chatter, prate, does not belong to the N. T.; but chiefly to the Greek of 
an earlier period. 


V.21. “Iva... εἰδῆτε. But that you also may know: δέ denotes the 
transition to another topic: καὶ ὑμεῖς, you also, as well as the Colossians, 
to whom Paul wrote by the same messenger (cf. Col. 4. 7).— τὰ Kat’ ἐμέ, 
the things relating to me, my affairs. — τί πράσσω, how I do, explanatory 
of τὰ κατ᾽ ἐμέ. ---- Τύχικος, Zychicus. Cf. Acts 20. 4, Col. 4. 7, 2 Tim. 4. 
12, Titus 3. 12. Nothing more is known of him than we learn from these 
passages. —6 ἀγαπητὸς ἀδελφὸς... ἐν κυρίῳ, the beloved brother and faith- 
ful servant in the Lord, or minister in the Lord (the sphere of his service) ; 
— words of commendation, which Paul thought it proper to add, although 
Tychicus was probably known to the Ephesians. Cf. Acts 20. 4. 


V. 22. ὃν ἔπεμψα πρὸς ὑμᾶς, whom 7 have sent to you: ἔπεμψα, like 
ἔγραψα in epistolary style. Winer, p. 278. Whether Tychicus went first 
to Colossae and thence to Ephesus, or the reverse, is not certain. If the 
letter was written at Caesarea, as Meyer and others suppose, the bearer 
might very probably go by land and thus reach Colossae first. —eis αὐτὸ 
τοῦτο, for this very purpose, with this very end in view. — ἵνα γνῶτε (γιγνώ- 
σκωῚὴ τὰ περὶ ἡμῶν, that you may know the things concerning us (including 
Paul and his companions). — καὶ παρακαλέσῃ Kré., and that he (Tychicus) 
may comfort etc. In what way he might comfort their hearts, we are not 
informed. From the worldly point of view, the situation of the apostle 
would seem to afford little comfort; but the glorious hopes of the future 
might always afford unspeakable encouragement. Bear in mind the full 
meaning of παρακαλῶ, to exhort, cheer, encourage ; not less than, fo com- 
Sort, console. 


Vv. 23, 24. Βιρήνη τοῖς ἀδελφοῖς, Peace (not merely in the ordinary 
worldly sense of the term, but in that far higher sense which only the 
Christian knows: a parting wish, sc. εἴη) de to the brethren, viz. those to 
whom the letter was read, whether at Ephesus or Laodicea. —kal ἀγάπη 
μετὰ πίστεως ἀπὸ Kré., and love (Christian love) with (not σύν, in company 
with ; but werd, in the midst of, mingled with, denoting the most intimate 
union) fazth from (coming from, the only source of true faith) God the 
Father and the Lord Yesus Christ (one preposition with both genitives; 
not two separate sources of faith, but one common and united source). — 
ἡ χάρις κτέ., sc. εἴη, a second and general benediction. Grace (in the 

26 


402 NOTES ON EPHESIANS. 


highest and most comprehensive sense; “the grace κατ᾽ ἐξοχήν, i.e. the 
grace of God in Christ.” Meyer) de with (in the midst of) all those loving, 
all who love, our Lord Fesus Christ. —év ἀφθαρσίᾳ, the closing and em- 
phatic words of the epistle ; most naturally joined w. τῶν ἀγαπώντων, who 
love our Lord Fesus Christ in incorruptness (R. V.), in incorruption (EIl.), 
in incorruptibility (Alf.) The rendering 272 sincerity is weak and does not 
bring out the full meaning of the Greek word. It is sometimes rendered 
in immortality, and that idea, together with the meaning 2721 zucorruption, 
belongs to the word by its etymology (a priv. and φθείρω) and its use. 
Cf. Rom. 2. 7, 1 Cor. 15. 42, 50, 53, 54,2 Tim. 1.10. The love of the 
Christian is pure, with nothing low, nothing false in it; and it is also 
imperishable, immortal. 


PHILIPPIANS. 


Tuis Epistle was written from Rome, about 63 A.D. 

The church in Philippi was the first which Paul planted in 
Europe. It was very dear to him, and its members gave him 
in return a very ardent affection. ‘They were solicitous for his 
health and condition at Rome. They sent means for his 
support. The Epistle was written to show them the state of 
his health both physical and spiritual. 

It abounds in warm personal allusions. 

It shows also the strong Pauline doctrine of personal faith 
in Christ as the ground of his hope, in opposition to any claims 
of Judaic legalism. It exhibits his attitude of mind in view of 
the prospect of a speedy death. 

It is, perhaps, the tenderest of all the Epistles. 

Its authenticity is beyond serious dispute. 





EPISTLE TO THE PHILIPPIANS. 





The most touching and affectionate of all Paul’s epistles to the churches. “No 
other is so completely a letter of the heart” (Meyer). 


GENERAL OUTLINE. 


SALUTATION (ch. 1, vv. 1,2). Thanks to God, expression of 
᾿ confidence in regard to them, affectionate longing, prayer for 
them (ch. 1, vv. 3-11). The present situation of the apostle, 
and his state of mind (ch. 1, vv. 12-26). Exhortation to walk 
worthily of the gospel, and not to be intimidated by those who 
are opposed to it (ch. 1, vv. 27-30). Exhortation to Christian 
unity, to humility and self-denial, taking Christ for an example, 
and to a godly life (ch. 2, vv. 1-18). The apostle hopes to send 
Timothy to them soon ; also to come himself; but in the mean- 
while he sends Epaphroditus with his commendation (ch. 2, 
vv. 19-30). Warnings against Judaizing teachers, with a refer- 
ence to his own career and aims; an exhortation to follow his 
example (ch. 3, vv. 1-21). Further exhortations, commenda- 
tions, and salutations with a benediction (ch. 4). 


Cuap.I.—Vv.1,2. Τιμόθεος. Timothy was personally known to the 
Philippians, having visited them twice ; once in company with Paul (Acts 
16. 10, ff.), and once alone (Acts 19. 22). He is mentioned in a similar 
manner in 2 Cor. I. 1, Col. 1. 1, and in 1 and 2 Thess. 1.1. He may have 
acted as amanuensis, yet this is not implied in the language here used. — 
δοῦλοι, Gonzd-servants. Cf.Rom.1.1,note. Observe that Paul here omits 
his official designation, ἀπόστολος. He omits it also in 1 and 2 Thess. and 
in Philem. Perhaps the omission indicates greater familiarity. — τοῖς 


406 NOTES ΟΝ PHILIPFPIANS. 


οὖσιν ἐν Φιλίπποις (cf. the similar expression in Eph. 1. 1), to those who 
are in Philippi. This city was distinguished as being the first in Europe 
in which the gospel was preached. Acts 16.9 ff.—odv ἐπισκόποις kal 
διακόνοις, Zogether with overseers and servants or helpers (H.). All the 
members of the church were addressed, but these are mentioned in par- 
ticular. The words dishops and deacons convey at present an idea which 
I think would not originally be associated with the Greek. With ἐπίσκο- 
ποι cf. ποιμένες and πρεσβύτεροι, Eph. 4. 11, and Acts 20. 17 and 28;—the 
three words apparently applied to the same class of persons. Cf. Meyer. — 
χάρις ὑμῖν κτέ. Cf. Rom. 1. 7. 

Vv. 3,4. Ἐϊχαριστῶ τῷ θεῷ μου, 7) thank my Οοα εἴο. This or the 
kindred thought εὐλογητὸς 6 θεός was usual in the beginning of Paul’s 
epistles. Cf. Rom. 1.9, 1 Cor. 1. 4, 2 Cor. 1.3 etc. The only and sad 
exception is found in the ep. to the Galatians. —éml πάσῃ τῇ μνείᾳ ὑμῶν, 
upon all my remembrance of you, i.e. my remembrance in its complete- 
ness and entire contents: upon every remembrance would be expressed 
without the article (πάσῃ μνείᾳ) : ἐπί w. the dat. indicates the ground on 
which the thanksgiving rests: μνείᾳ, remembrance ; so rendered usually, 
but w. ποιεῖσθαι rendered mention (Rom. I. 9, Eph. 1. 16, etc.). — πάντοτε 

. ποιούμενος, a participial clause in close logical connection with what 
precedes ; always in every supplication of mine for you all with joy mak- 
ing the supplication. 

Vv. 5,6. ἐπὶ κτέ., the ground, or cause, of εὐχαριστῶ ; for your fellow- 
ship in furtherance of the gospel; a fellowship entering into the work of 
preaching the gospel.— ἀπὸ τῆς... ἡμέρας, from the first day, the day 
of their conversion to Christianity ; most naturally connected w. koww- 
νίᾳ. ---- πεποιθὼς (πείθω) αὐτὸ τοῦτο, trusting in respect to this very thing, 
confident of this very thing ; points to what follows. Win. ὃ 23. 5.— 
ὁ ἐναρξάμενος (ἐν-ἄρχομαι), He who began,i.e. God. Cf. 2. 13.--- ἐν ὑμῖν, 
in you, 1. 6. in your hearts and minds, in vestris animis ; not among you.— 
ἐπιτελέσει ἄχρι ἡμέρας κτέ., up to the day of Christ Jesus will bring it to 
perfection, i.e. the good work will be carried on until the day of Christ 
Jesus, when it will be made complete. This day to each individual Chris- 
tian is the day when the master comes and calls him. I do not and cannot 
by this and similar expressions so frequent in Paul’s epistles understand 
that he expected the final coming of Christ and the end of the world in 
his own lifetime, or the lifetime of those to whom he wrote. I cannot 
think that a strict interpretation of the words compels us to suppose that 
Paul the apostle was so greatly mistaken. ‘The day of Christ, whether 
far off or near, is the decisive day to each individual ; it is practically coin- 
cident with the day of his death.” Ell. 


V.7. τοῦτο φρονεῖν, to think this, all that is expressed in verse 6.— 
ὑπὲρ πάντων ὑμῶν, concerning you all, or perh. more strictly, 7 behalf of 


CHAPTER I. 8:τι:.: 407 


etc.; yet observe how nearly ὑπέρ and περί w. the gen. often approach each 
other in meaning. — διὰ τὸ ἔχειν pe. . . ὑμᾶς, on account of the fact that 
Z have you in my heart, or because Ihave etc. It certainly seems more 
natural both grammatically and logically to take μέ as the subj. of ἔχειν 
rather than suas. — tv τε Tots δεσμοῖς μου. . . Tov εὐαγγελίου, oth 
in my bonds and in the defence and confirmation of the gospel. Is this to 
be connected more closely with what precedes (so Chrys., Theoph., Alf., 
Meyer, et al.), or with what follows (Ell., Tisch., W-H., R. V., et al.) ? 
Perhaps the latter is now generally preferred. — συνκοινωνούς pov. . . 
ὄντας (particip. causal), szzce you are all partakers with me of grace. 
Note the two genitives μοῦ and τῆς χάριτος (subjective and objective) with 
one subst. There seems to be no reason for limiting the meaning of τῆς 
χάριτος, grace, the divine favor and aid (so apparent, and so needful to 
the apostle in his present trying situation). 

V. 8. A solemn assurance of what he has just said, that he has them 
in his heart. — μάρτυς γάρ pov ὁ θεός. Cf. Rom. 1. 9, where ἐστίν is 
expressed. — ὧς ἐπιποθῶ κτέ., how [long for, how L earnestly desire etc. 
(ἐπι- is to be viewed as denoting the direction of the longing, rather than 
as intensive). Cf. ch. 2. 26, Rom. 1. 11.—é€v σπλάγχνοις Χριστοῦ ’Iy- 
σοῦ, 72 the tender affections, in the heart, of Christ Jesus: im Herzen Jesu 
Christi (Meyer): σπλάγχνα, τά, the bowels, the heart, as the seat of the 
affections: ἐν, local, denoting the sphere in which he lived, and longed 
for them: not in his own heart, but in the heart of Christ Jesus, Paulus 
non in Pauli, sed in Jesu Christi movetur visceribus (Bengel). 

V.9. καὶ τοῦτο (points here to what follows) προσεύχομαι, And this 7 
pray for. —va introduces the explanation of τοῦτο, and denotes not so 
much the purpose as the contents of the prayer. “There are numerous 
passages in which the full ¢e/éc force (271 order that) cannot be sustained in 
translation without artifice or circumlocution”’ (Ell.). In this opinion, I 
fully concur. — ἡ ἀγάπη ὑμῶν, your (Christian) love, in the fullest, widest, 
most unrestricted, sense. This Christian love was already conspicuous 
among the Philippians, but note the prayer of the apostle.—ér . . . πε- 
ρισσεύῃ (fr. περισσός, over and above, and that fr. περί, round about), may 
abound yet more and more.— ἐν (the sphere in which this Christian love 
was to be manifest) ἐπιγνώσει καὶ πάσῃ αἰσθήσει, i definite knowledge 
and all discernment. Cf.note on ἐπιγνώσει, Eph. 1.17. The two datives 
are used here to intensify the idea. 


Vy. 10, 11. εἰς τὸ ϑοκιμάζειν ὑμᾶς τὰ διαφέροντα, so chat, or to the 
end that, ye may approve the things that are excellent. The rendering, so 
that ye may prove the things that differ, seems to me less natural and forci- 
ble. It is not generally preferred, and does not express more exactly the 
well-established meaning of the words. Cf. Rom. 2. 18, note. —tva ἦτε 
εἰλικρινεῖς (‘Its primary sense is plain . . . but there is no certainty about 


408 NOTES ON PHILIPPIANS. 


the origin of the first part, εἰλι-. 10. & Sc.), that ye may be pure, sincere. — 
ἀπρόσκοποι (a priv., πρός and κόπτω, to strike), may mean either, 7102 striking 
against (something), ot stumbling (so Beza, Calvin, De Wette, Wiesinger, 
Ell., Alf., et al.), or ot striking against (some person), void of offence 
(Chrys., Meyer, R. V., et al.). May not’ the word comprehend at once 
both ideas, zot striking against anything so as to stumble, and wot striking 
against any person 50 as to occasion offence? —els ἡμέραν Xp-, (looking 
aga into the day of Christ, in diem (Vulg.) ; not synonymous w. ἄχρι 

ἡμέρας, verse 6. Cf. note on verse 6.— πεπληρωμένοι (πληρόω) καρπὸν 
(acc. of remote obj. w. the pass. voice, st. gen. Cf. Col. 1. 9) κτέ., 
being filled with the ues of righteousness which (fruit) is through Jesus 
Christ. — εἰς δόξαν .. . θεοῦ, with a view to, or, entering into, the glory and 
praise of God. 

Vv. 12-26. The apostle proceeds to a fuller account of his own situ- 
ation ; — his feelings and hopes. 

Vv. 12,13. Γινώσκειν .. . βούλομαι, ind 7 wish you to know.— τὰ, 
κατ᾽ ἐμέ (cf. Eph. 6. 21, Col. 4. 7), subj. of ἐλήλυθεν (ἔρχομαι) : lit. the 
things relating to me have rather come intoa furtherance of the gospel. It 
would naturally be thought by many that the imprisonment of the apostle 
would be a serious hindrance to the progress of the gospel; but on the 
contrary this very event had tended rather to aid in its progress. This 
would be a most cheering assurance to the Philippians who were so far 
away, and might at this time be filled with anxiety.— ὥστε... γενέσθαι, 
so that my bonds became manifest in Christ. The position of ἐν Χριστῷ 
connects it w. φανερούς, manifest in Christ, i.e. manifest in the service of 
Christ, as occasioned by serving him.—év ὅλῳ τῷ πραιτωρίῳ, iz the 
whole pretorium, in the whole pretorian camp : i.e.the camp of the impe- 
rial body-guard. So the expression is now generally understood. — καὶ 
τοῖς λοιποῖς πᾶσιν may grammatically be governed by ἐν, expressed in 
the preceding clause and continued in force in this clause, or it may limit 
φανερούς (among all the rest, besides the pretorian camp, or Zo all the rest). 
The latter const. is usually preferred. The expression indicates a general 
acquaintance with the facts in the case of Paul beyond the limits of the 
camp. 

V. 14. Same const. as verse 13, sc. ὥστε. --- καὶ τοὺς πλείονας τῶν 
ἀδελφῶν, and (so that) the greater number, the most, of the brethren.—&v 
κυρίῳ may be joined w. ἀδελφῶν (so Luther, De Wette, Ewald, Alf., R. V., 
et al.), brethren in the Lord; or w. πεποιθότας (so Meyer, Braune, Hack- 
ett, Ell., B. U., et al.), 2 the Lord trusting to my bonds, im Herrn vertrau- 
end meinen Banden (Meyer), having in the Lord confidence in my bonds 
(Ell.), meade confident in the Lord by my bonds (B. U., Braune). The 
sight of Paul’s bonds was a proof of his faith, and thus increased their 
own ἐδ ἢ. --- περισσοτέρως (adv. comparative degree) w. τολμᾶν, ἀφόβως 


CHAPTER I. 15-19. 409 


w. λαλεῖν, ave more abundantly bold to speak the word of God fearlessly. 
Questions would very likely be put to the Christians respecting the pris- 
oner Paul, who he was? why he was in bonds? etc.; and thus the way 
would be opened, in answering these questions, to speak more fully and 
fearlessly the word of God: “ave more abundantly bold, sc. than when I 
was not in bonds” (EIl.). 

Vv. 15, 16, 17. τινὲς μὲν Kré., Some indeed (the Judaizing teachers) 
even of envy and strife.—twes δὲ kal... κηρύσσουσιν, and some also of 
(on account of ) goodwill preach Christ. “Envy and strife,” 1. 6. with refer- 
ence to Paul and his preaching ; so also, “ goodwill ” towards Paul. — 
ot piv... οἱ δέ, some... others; corresponding to τινὲς μὲν. . . τινὲς δέ, 
in verse 15, but with the order inverted. Some (do zt) of love, .. . others 
proclaim Christ of faction. 1 prefer this mode of viewing the construction ; 
yet it is grammatical to render thus, those who are of love... those who are 
of faction. — εἰδότες (οἶδα) ὅτι. .. κεῖμαι (often nearly synonymous w. 
τέθειμαι), kxowing (because they know) that J am set etc.— οὐχ ἁγνῶς 
(w. καταγγέλλουσιν), nol sincerely, not with pure and holy motives. — οἱόμε- 
vou κτέ., thinking (or because they think) to raise up affliction (or that they 
may raise up etc.) to my bonds (dat. incomm.). 


V. 18. τί γάρ; πλὴν ὅτι κτέ. For what (is it)? For what (does it 
amount to)? but that in every way... Christ is proclaimed. The punc- 
tuation of Meyer, who places the interrogation-point after καταγγέλλεται, 

. seems to me preferable, as making the thought clearer. — εἴτε προφάσει 
εἴτε ἀληθείᾳ, whether in pretence or in truth; a reference to the two 
kinds of preachers, verses 15-17.— kal ἐν τούτῳ (neut.) χαίρω, and in 
this ( fact, the fact that Christ is proclaimed) 7 rejoice. — ἀλλὰ καὶ χαρή- 
σομαι, (not this alone is true, that 7 ow rejoice, χαίρω, pres.), but 7 
shall also (in the future) rejoice, shall continue to rejoice: ἀλλά, yea (R.V.), 
cf. 2. 17, note. 

V. 19. οἶδα yap κτέ. For 7 know etc., confirmation of the preceding 
statement and the reason for 1ἰ. --- τοῦτό pot... εἰς σωτηρίαν, ¢izs (the 
fact that Christ is preached. Cf. ἐν τούτῳ, verse 18) will turn out to me 
(leading) into salvation, a means of salvation. eis σωτηρίαν has been vari- 
ously understood, of his deliverance from prison, of the preservation of 
his life, of victory over his enemies, and in other ways; but it does not 
seem necessary to limit the meaning, or to take the word in any other 
than the ordinary New Test. sense, that of his own highest welfare. — 
διὰ τῆς κτέ. (the means by which such a result will be reached), shrough 
your supplication and the supply of the Spirit of Fesus Christ. This supply 
may be viewed as the result in part of their supplication. The gen. τοῦ 
πνεύματος may here (as in so many other instances) be viewed as objec- 
tive or as subjective; the supply, i.e. the imparting of the Spirit, or the 
supply which comes from the Spirit, which the Spirit imparts, such as 


410 NOTES ON PHILIPPIANS. 


courage, peace of mind, hope, etc. The former would lead to the same 
results as the latter; i.e. the possession of the Spirit of Christ would 
bring courage, peace, hope, etc. Note here the expression, the Spirit of 
Fesus Christ. Ch Gal. 4. 6, note; also Rom. 8. 9, 2 Cor. 3. 17. 


V.20. Kata... ἐλπίδα pov (to be closely connected in thought with 
τοῦτό μοι. . . εἰς σωτηρίαν), according to etc. ἀποκαραδοκίαν. Cf. Rom. 
8. 19, ποίᾳ. -- ὅτι may be viewed as causal, or as declarative introducing 
the object of the eager expectation and hope; ¢hat in nothing I shall be 
ashamed. The latter seems preferable. —@GAXN .. . &y τῷ σώματί pov, 
but (that) in all boldness, as always, now also, Christ shall be magnified in 
my body; “my body shall be as it were the theatre on which Christ’s 
glory shall be displayed” (Ell.).— ἴτε διὰ ζωῆς κτέ., whether through 
life (through the preservation of the body alive), or through death (the 
death of the body, given up to martyrdom). ' 


Vv. 21, 22. *Epol (emphat. posit.) γὰρ τὸ ζῆν Χριστός. For (con- 
firmation of the preceding εἴτε... εἴτε .. .) to me to live (to continue 
in this life) zs Christ. The one word Christ sums up to me all there is 
in this life. In Him and for Him I live.— καὶ τὸ ἀποθανεῖν κέρδος, and 
to die is gain ; explained more fully in verse 23.— εἰ δὲ τὸ ζῆν ἐν σαρκί, 
κτὲ., But if to continue to live in the flesh, (if) this (15) to me fruat of work 
(1. 6. the condition under which my work shall bear fruit), “if this is to 
me (the medium of) fruit from my labor” (EIl.).— καὶ (introduces the 
apodosis) τί αἱρήσομαι κτέ., then what I shall choose I know not. This 
const. of the sentence is usually preferred. (So Chrys., Theod., Erasm., 
Luther, Calvin, De Wette, Meyer, Braune, Alf., Ell., et al.) Meyer ren- 
ders γνωρίζω, 7 do not make known, I give no decision (ach gebe nicht kund, 
erklire mich dartiber nicht), the usual meaning of the word in the N. Τὶ 


Vv. 23, 24. συνέχομαι... δύο, But Lam in a strait (lit. am held 
together) by the two (verse 21): ἐκ, strictly out of, or out rom, points to 
the sources from which the συνοχή comes. —Thv ἐπιθυμίαν ἔχων, having 
the strong desire, the longing, the yearning. — εἰς (expressing the end in 
view) τὸ ἀναλῦσαι, Zo loose from the moorings, to weigh anchor, or to break 
up (my tent); hence, zo depart.— καὶ σὺν Χριστῷ εἶναι, and to be (pres. 
infin. denoting continuance) with Christ.—mokd@ γὰρ μᾶλλον κρεῖσσον 
(note the two comparatives, strengthened by πολλῷ), for 1ὲ (1.€. to break 
up my tent here and departing be with Christ) és very far better. — τὸ δὲ 
ἐπιμένειν τῇ σαρκί (ἐν τῇ σαρκί, Alf., Ell., Meyer, Braune, et al.), yet to 
remain still (ém-) in the flesh. — ἀναγκαιότερον Bu ὑμᾶς, (15) more necessary 
on your account ; more necessary than the ἀναλῦσαι κτέ. 

V. 25. Kal τοῦτο πεποιθὼς οἶδα, ὅτι κτέἔ. The punctuation of Tisch. 
(with a comma after οἶδα) indicates a preference for the const., avd this 
trusting I know, with confidence I know, that etc. So Theoph., Erasm., 


CHAPTER ‘I. 26-27. 4ΤΙ 


Luther {272 guter Zuversicht weiss ich), Bengel (confisus novi), Vulg. (et hoc 
confidens scio), De Saci (7’ai une certaine confiance), Martin (je sais cela 
comme tout assuré), et al. But W-H. omit the comma, thus indicating 
a preference for the const., ad being confident in respect to this, 7 know 
that I shall remain etc. The first const. makes τοῦτο the obj. of οἶδα, 
pointing to what follows. The second const. makes τοῦτο refer to verse 
24, and depend on πεποιθώς. This is preferred by the majority of recent 
scholars (De Wette, Meyer, Wiesinger, Braune, Alf., Ell., R. V., et al.). 
—oida, 7 kzow, i.e. ‘it is my present feeling and conviction. Cf. Acts 
20. 25.” (Ell.).— ὅτι μενῶ καὶ παραμενῶ κτέ., that 7) shall remain (1. 6. 
ἐπιμενῶ τῇ σαρκί) and shall remain with you all. The second clause adds 
emphasis to the first and is more definite. — els τὴν xré. (the end in 
view), for your advancement and joy of faith, or in the faith: τῆς πίστεως 
is usually in thought connected w. both accs. (Alf., Ell., Braune, Meyer) ; 
and may be viewed as gen. of source (resulting from, proceeding from, 
the faith), or as gen. of possession (belonging to the faith). Note the 
emphatic ὑμῶν. 

V.26. In the last verse, eis τὴν κτέ. denotes the end in view, that 
into which attention is directed; in this verse, ἵνα expresses the purpose, 
or the motive. The two are closely allied. —tva τὸ καύχημα ὑμῶν κτέ,, 
that your glorying (occasion, or ground, of glorying, matertes gloriandi) may 
abound in Christ Fesus (the sphere in which the occasion of glorying is 
found, in which it exists) zz me (the person commissioned by Christ) 
through my coming to you again, or my presence with you again. Note the 
two words καύχησις, the act of glorying; καύχημα, the ground, or occasion, 
of glorying. 

V. 27. A special request. Μόνον... πολιτεύεσθε, Only (this is the 
only request that I now make, the only point that I now urge on your 
attention) “ive as free citizens worthily of the gospel of Christ.—tWwa... 
ἀκούω KTé., 72 order that, whether having come and seen you, or being 
absent (from you), 7 may hear of εἴς. --- ὅτι κτέ. (explanatory of τὰ περὶ 
ὑμῶν, the things concerning you), the fact that ye stand, are standing: στήκω, 
a later form, = ἕστηκα. --- ἐν ἑνὶ πνεύματι, 772 one spirit. The question 
whether this refers to the Holy Spirit, or the human spirit, seems to me 
irrelevant. May it not here, and in many other passages, include both 
_ideas, i.e. the human spirit as pervaded by, and influenced by, the Holy 
Spirit ?— μιᾷ oxy συναθλοῦντες κτέ. (describes their occupation while 
standing in one spirit), with one soul striving together for the faith etc. 
Note the emphatic repetition ἑνί, μιᾷ, συν- (which I understand to mean 
here, together, unitedly). “ Striving” is scarcely so strong a word as 
ἀθλοῦντες, fr. ἄθλον, or ἄθλος, a contest for a prize, or in war: τῇ πίστει, 
dat. comm., for the faith, not, I think, governed by συν-: the faith of the 
gospel, i.e. the faith which belongs to the gospel as an essential element. 


412 NOTES ON PHILIPPIANS. 


V. 28. A further description of their moral attitude while standing in 
one spirit. — καὶ μὴ πτυρόμενοι κτέ., and not frightened (πτύρομαι, often 
spoken of horses that shy or start, see L. & Sc.) 7” anything by those who 
have set themselves in opposition. — ἥτις (agrees w. the pred. ἔνδειξι5) κτέ., 
which fact (the fact that you are not terrified) zs to them an indication 
(a pointing to) destruction (i.e. their own destruction, perdition, ruin. Cf. 
the verb ἀπόλλυμι).--- ὑμῶν (Ell. reads ὑμῖν, to you) δὲ σωτηρίας, bt an in- 
dication of your salvation. —o\ τοῦτο (cf. the familiar classic kal ταῦτα, 
and that too) ἀπὸ θεοῦ, and that from God (indicating a complete and 
powerful deliverance, nothing merely human). 


Vv. 29, 30. ὅτι, Jecause, introduces the reason why they should live 
in a manner worthy of the gospel, not terrified by the adversaries. — 
ὑμῖν ἐχαρίσθη (χαρίζομαι), to you was graciously φήσει. ----τὸ ὑπὲρ Χριστοῦ 
(subj. of ἐχαρίσθη), lit. the for Christ, not only the placing faith in him, 
but also the suffering for him. —*xovtes (nom., st. dat. agreeing w. ὑμῖν, in 
the same const. w. πτυρόμενοι, agreeing w. the subj. of πολιτεύεσθε, which 
should be kept in mind through the entire sentence), Aaving (both tem- 
poral and causal), while you have and since you have.—oiov εἴδετε κτέ., 
(the same conflict) such as ye saw in me (when I was with you in Philippi, 
see Acts 16. 16 ff.; the same in its general character, i.e. the conflict for 
Christ, verse 29).— Kal viv ἀκούετε ἐν ἐμοί, and now hear (to be) in me 
(hear by report of others, and also in this epistle; in which the Apostle 
is, as it were, speaking to them). By this reference to himself, the Apostle 
encourages them to bear stedfastly whatever personal conflicts and trials 
they might be called to meet. 


Cuap. II. (See GENERAL OUTLINE.) 


Vv. 1,2. Note the four suppositions of actual facts, εἴ τις... εἴ TL... 
ef τις. .. εἴ τις. Note also the succession of words in the emphatic place, 
ἐν Χριστῷ... ἀγάπης... πνεύματος... owddyyva καὶ οἰκτιρμοί, iz 

_Christ (the objective principle of Christian life) ... Zove (subjective)... 
the Spirit (objective) ... tender mercies and compassions (subjective). — 
οὖν unites more closely with what precedes the thought in this important 
series of conditions and the exhortation following them.— Bear in mind 
the full meaning of παράκλησις, exhortation and consolation (see Lex.): 
παραμύθιον (conveys nearly the same ideas. See Lex.). We may render 
the sentence, Jf there 7s, therefore, any exhortation in Christ, if any com- 
fort (or consolation) in’ Christian love (i. e. derived from such love), zf any 
fellowship (any participation) of the Spirit, if any tender affections and 
compassions : on σπλάγχνα, cf. 1.8, note: st. τὶς, Braune, Ell., Meyer, et 
al., read τινά. If τὶς is retained, the words following are viewed as col- 
lective, and thus as one coriception. — πληρώσατέ pov κτέ., fulfil ye, make 
Jull εἰς. : aor. imperat., expressing a single completed action. — ἵνα seems 


CHAPTER II. 3-8. 413 


here to unite with the ordinary idea of purpose an explanation of THD 
χαράν : “blends the subject of the entreaty with the purpose of making 
it” (Ell.).—twa .. . φρονῆτε κτέ., that ye may think, keep in mind, the 
same thing, having the same love, being together in soul, keeping in mind the 
one thing ; — an emphatic repetition of the same general thought. “ Paul 
cannot separate himself from the thought of which his heart is so full” 
(Meyer). It is scarcely necessary to distinguish bet. τὸ αὐτό and τὸ ἕν. 
Perhaps the latter is more pointed. 

Vv. 3,4. Itisa simpler const. to supply φρονοῦντες w. μηδέν (so Alf., 
Braune, Ell., Meyer, Winer), having in mind nothing, entertaining no 
thought, after the manner of faction, nor in the spirit of vainglory. Many, 
however, supply here ποιοῦντες, doing nothing etc. Note always the 
distinction bet. épideta, selfseeking, faction, and ἔρις, strife.— τῇ ταπεινο- 
φροσύνῃ (dat. of cause or manner), 27: lowliness of mind, in humility (cf. 
Col. 2. 18, 23, 3. 12).— ἡγούμενοι agrees w. the subj. of φρονῆτε, 2d 
pers. ; hence ἑαυτῶν, as often in N. T., must be 2d pers. (cf. verse 12). 
Note also the peculiar use in N. T. of the reciprocal pron. ἀλλήλων. 
We may render here, each of you thinking others superior to yourselves. — 
μὴ τὰ... σκοποῦντες, ἀλλὰ κτέ., z0t looking each of you to your own things, 
but each to the things of others also. The καί, also, implies that every 
man should have a proper regard, but not an exclusive or pre-eminent 
regard, for his own things. He should love his neighbor as himself, no 
more, no less. 

Vv. 5,6. τοῦτο φρονεῖτε (pres. imperat., denoting something habitual) 
ἐν ὑμῖν κτέ., Have this mind in you which (was) also in Christ Fesus. The 
preceding exhortation is thus enforced by the example of Jesus. —8s... 
ὑπάρχων, who, existing in the form, of God ; i.e. before his incarnation (cf. 
Jno. 1.1). The expression ἐν μορφῇ θεοῦ is best explained in Heb. 1. 8: 
ἀπαύγασμα τῆς δόξης καὶ χαρακτὴρ τῆς ὑποστάσεως αὐτοῦ. ---- οὐκ ἁρπαγμὸν 
ἡγήσατο τὸ εἶναι ἴσα θεῷ, did not consider the fact of his being on an 
equality with God a usurpation, a robbery, a matter of robbery (nicht als ein 
Rauben betrachtete er das gottgleiche Sein. Meyer). This is the proper 
meaning of aprayudy, and seems to me decidedly to be preferred here. 
So L. & Sc., Sophocles, B. U., Vulg. (rapinam), Luther (hielt er es nicht 
fiir einem Raub), Martin and De Saci (une usurpation), De Wette (rapi- 
endi actus). Many, however, understand it in the sense, “a thing to be 
seized on, or to grasp at” (EIl.), κα matter for grasping” (Alf.), “a 
thing to be grasped” (R. V.). Soalso others. The clause τὸ εἶναι κτέ. 
is the direct obj. of ἡγήσατο: ἴσα is adv. w. εἶναι. 

Vv. 7,8. ἀλλὰ... ἐκένωσεν, ὀνέ (though he was thus exalted) he 
emptied himself, made himself empty (of all this power and glory).— 
μορφὴν... λαβών (particip. denoting manner or means), having taken (or 
by taking) a bond-servant’s form. —év ὁμοιώματι κτὲ,, lit. having become in 


41: NOTES ON PHILIPPIANS. 


a likeness of men,i.e. having taken a form similar to men, or a condition 
of similarity to men. would place a comma or a colon after γενόμενος, 
and connect this participial clause w. what precedes. So W-H. et al.— 
Kal σχήματι εὑρεθεὶς (εὐρίσκω) ὡς ἄνθρωπος (I would connect this particip. 
clause with what follows) nré., and having been found in fashion, figure, 
appearance, Lat. habitus, as a man, he humbled himself (made himself 
ταπεινός, lowly). The three words, μορφή, ὁμοίωμα, and σχῆμα, are not 
easily distinguished sharply: μορφή, form, shape, Lat. forma: ὁμοίωμα, 
that which is made similar, a resemblance, may denote either that which 
is outward or that which is inward: σχῆμα, that which is held, figure, 
appearance, referring particularly to that which is outward. With these 
may be associated εἰκών, rendered, zmage ; better I think rendered, /zke- 
ness. —yevopevos ὑπήκοος KTé., having become (in becoming, particip. de- 
noting manner or means) obedient even to death, yea, death on a cross, death 
by crucifixion: δέ introduces here an emphatic clause and may be rendered 
yea, OY yes. 

Though there are some differences of opinion respecting the exact 
meaning of ἁρπαγμόν, and the grammatical construction of this remarka- 
ble sentence, yet the general connection of the thought is clear. Christ, 
existing (before his incarnation) in the form of God, thought the being 
on an equality with God not an act of usurpation; yet (though he was 
thus exalted) he emptied himself (of this power and glory and happiness) 
by taking a bond-servant’s form, after he had come into a condition of 
similarity to men; and being found in fashion as a man, he humbled 
himself (still further) by becoming obedient unto death, even death by 
crucifixion. This is the great example of self-denial and sacrifice which 
the apostle here presents. No human example can ever approach this. 
The annals of the world present nothing else like it. But the Apostle 
could by no means stop at this point; and so he proceeds: 


Vv. 9, 10, 11. διὸ kal... ὑπερύψωσεν (ὑπέρ, above, and ὑψόω, to lift 
high), Wherefore (let any one ponder the force of this wherefore) also 
God highly exalted him (lifted him, when he was in the form of this suffer- 
ing human being, igh above): διό = διὰ ὅ, illative; καί introduces an 
additional and important particular.— καὶ ἐχαρίσατο (χαρίζομαι, χάρι5) 
κτέὲ., and freely gave, graciously gave etc. The language is still used 
with reference to his humiliation (vom Gesichtspunkte der Unterordnung 
aus gesagt. Meyer).— τὸ ὄνομα τὸ ὑπὲρ πᾶν ὄνομα, the name which is 
above and beyond (ὑπέρ w. acc.) every name. What name is here meant 
is fully explained in the next clause. The name Jesus, given at his in- 
carnation, became the most exalted and honored of all names. —tva ἐν 
τῷ ὀνόματι ᾿Ιησοῦ, that in the name of Fesus (as the sphere in which all 
this shall take place; in the recognition of his exaltation and power) 
every knee may bow (should bow, R. V., an expression denoting the ac- 


CHAPTER ‘IT. 12; 12. 415 


knowledgment of authority and power, on the part of every one, including 
his enemies. Matt. 22. 44, Mark 12. 36, Luke 20. 43, Acts 2. 35, 1 Cor. 
15. 25, Heb. 1. 13, 10. 13) of things, or more properly, I think, of dengs 
(B. U., Meyer, et al.) 2 heaven, and beings on earth, and beings under the 
earth. It is not necessary to limit this language, except that it must refer 
to created beings; nor to define more exactly who are meant. The lan- 
guage is general and comprehensive. — kal πᾶσα γλῶσσα ἐξομολογήσεται 
(or -σηται, W-H.), and that every tongue may (openly, ἐξ-) confess (should 
confess, R. V.) the fact that Fesus Christ is Lord. With this statement, 
cf. Matt. 28. 18, Al/ authority has been given me in heaven and on earth. — 
εἰς δόξαν Kré., with a view to the glory of God the Father: eis, the end in 
view, that into which attention is directed. All that is affirmed above, 
particularly the confession that shall be made, shall enter into the glory 
of God the Father as the ultimate result. The entire sentence, from 
verse 5th to verse 11th, inclusive, is most remarkable and deserves 
careful study, prolonged meditation. The God-man, thus exalted, every 
eye shall see, even they that have mocked and pierced him: and they 
also who have hoped in him, who have loved him and tried to serve 
* him on earth. 


Vv. 12,13. Ὥστε (here ν᾽. finite mood), And so, So then (R. V.), 
Wherefore (B. U.), introduces an exhortation, following a view of the 
great example.— καθὼς... ὑπηκούσατε, ever as ye always obeyed,— 
whom? Undoubtedly, the primary reference is to God. Cf. verse 8. 
ὑπήκοος, predicated of Christ. But obedience to God would be, at the 
same time, obedience to the preaching of Paul. — μὴ as. . . μόνον, xot as 
if in my presence only, —a reference to the well-known and common fact 
that the obedience of the servant is ordinarily much more perfect under 
the eye of some one who is looking on. The neg. μή leads us to connect 
this clause with the following exhortation; not with the preceding indic. 
ὑπηκούσατε. --- ἀλλὰ νῦν (in the strict temporal sense) κτέ., but now much 
more in my absence. The conscientious and faithful servant often takes 
even more pains when no one is looking on. — μετὰ φόβου καὶ τρόμου, 
with (in the midst of) fear and trembling ; in view of the greatness of 
their work, and of their own weakness and imperfections. — τὴν ἑαυτῶν 
(2d pers., as often in N. T.= Att. ὑμῶν αὐτῶν) σωτηρίαν κατεργάζεσθε, 
work out fully, to the end (usque ad metam. Bengel) your own salvation. 
Note that Paul here, and elsewhere, insists as much on work, as James. 
— θεὸς γάρ ἐστιν κτέ., for (and this is the encouragement. We have thus 
the human side, verse 12, and here the divine) God is the one who works 
in you both the willing and the working, or both to will and to work (the 
working not less than the willing), for, for the sake of,i.e. to accomplish, zs 
good pleasure. κατεργάζομαι, to work out, to bring to completion ; ἐνεργέω, 
to work with energy, to work effectually. 


416 NOTES ON PHILIPPIANS. 


Vv.14,15. πάντα ποιεῖτε χωρὶς κτέ., Do (pres. imperat., de in the habit 
of doing) all things without, apart from (χωρίς, much more frequent in 
N. T. than ἄνευ), murmurings and disputings, questionings (R. V.), doubt- 
ings (Ell.), haesitationibus (Vulg.), ohne Zweifel (Luther), sans disputes (Mar- 
fin, De Saci). ὍΣ Rom.4.)21, 14.3, 1 Cor. 3. 20, 1, Tim. 2:8, fasten 
The word διαλογισμοί includes the various ideas, debates, arguings, dis- 
putings, questionings, doubtings. Against these, the early Christians were 
often warned ; and the warning would not be out of place even now. It 
is not necessary, nor as seems to me proper, to limit either of these words 
more than the writer has done, so as to inquire whether the murmurings 
against our fellow-men, or against God, are here meant; nor to determine ~ 
specifically to what the disputings and doubtings apply. The warning is 
entirely general; and is in place always and everywhere. — ἵνα γένησθε 
(aor. to denote an accomplished fact) κτέὲ., that ye may become blameless 
(not liable to be blamed) and harmless (R. V.), simple (B. U.), pure (EIIL.): 
ἀκέραιος, for the poetic ἀκήρατος, is probably from a@ priv. and κεράννυμι, 
to mix ; and hence means, unmixed, simple, pure, uncontaminated. See 
L. & Sc. The word occurs but three times in N. T. Matt. το. τό, Rom. 
16. 19 (where it is rendered simflein R.V.). I think it may be rendered ° 
simple in all three places, in the strict and primary sense of szmp/le ; 1.6. 
free from all duplicity, from all mixture of guile.—rékva . . . ἄμωμα (a 
priv. and μῶμος, blame: Lach., Meyer, Ell., et al. read ἀμώμητα, not to be 
blamed), children of God without reproach, without blemish (R. V.).— μέ 
σον (as prep. w. gen.; so in Hom. and in LXX) γενεᾶς nré., 2 the midst 
of ageneration crooked and perverted (διεστραμμένης, fr. δια-στρέφω, to twist 
completely, to distort, pervert). —év ots, among whom, referring to γενεᾶς, 
as collective. — φαίνεσθε ὡς φωστῆρες κτέ., ve are Plain, are seen, as lumt- 
naries etc. — ἐν κόσμῳ (article omitted, Win. § 19, I, a) 7 the world. 


V. 16. Adyov .. . ἔπέχοντες (agrees w. the subj. of γένησθε), holding 
forth (R. V., B. U., Alf. Ell, et al.), Aolding upon, holding firmly (Luther, 
Bengel, De Wette, Ewald, et al.), containing, possessing (Meyer et al.). 
Either meaning is logical here, and the word may have either significa- 
tion. Perhaps the first is now more generally preferred ; yet the last two, 
which are closely allied (Aossessing and holding firmly), seem nearer the 
primary and exact meaning of ἐπ-. The thought is also equally striking. 
It is only by holding firmly, and while we hold firmly, the word of life 
that we can hope to be seen as luminaries in the world. The particip. 
may here be understood in its various relations, while, if, because. Was it 
ever more important than now to hold firmly the word of life ?— ets καύ- 
χημα κτέ., fora ground of glorying (looking forward) into the day of 
Christ. Τῇ they should hold firmly the word of life, and thus be seen as 
luminaries in the world, it would be a ground of glorying and rejoicing 
on the part of the Apostle; and would be a proof that he had not run in 


CHAPTER II. 17-20. 417 


vain nor toiled in vain. On the expression, diy of Christ, cf. 1. 6, note. — 
ὅτι... ἔδραμον (τρέχω) . . . ἐκοπίασα (κοπιάω), a fuller explanation 
of καύχημα, that, in view of the fact that, I did not run in vain (lit. 2γεέο any- 
thing vain, Lat. in w.acc., in vacuum, Vulg.), nor toil in vain (entering into 
anything vain). 

Vv. 17, 18. ἀλλά, Yea. Note this use of ἀλλά, introducing some- 
thing so emphatic that it seems in contrast with what precedes. Cf. 
1. 18, 2 Cor. 7. 11, and often in N. T.—ei καί (not the same force 
as καὶ εἰ, even if. See Lex.), if even, although: σπένδομαι (note the 
force of the pres. pass.), 7 am (being) poured out as a Libation, as a 
drink offering, —a striking metaphor, taken from the pouring out of a 
drink-offering with the sacrifice (Numb. 15. 5, 28. 7).—ém τῇ θυσίᾳ κτέ., 
upon the sacrifice and service etc.; or unto the sacrifice and (priestly) service 
{Ell.); or at, at the time of, the sacrifice and priestly service (beim Opfer 
und Priesterdienste, Meyer). The objection of Ell. and Meyer to the 
literal sense won, that the Jews did not pour the drink-offering zon, but 
around, the sacrifice, is not weighty ; as few, if any, of the Philippians had 
€ver witnessed a Jewish sacrifice, but must have been familiar with the 
- Greek and Roman custom of pouring directly upon the burning sacrifice. 
Paul therefore takes his metaphor from the custom with which they were 
well acquainted : θυσία here in the usual N. T. sense, the object sacri- 
ficed, not as Alf. and some others understand it, “the deed of sacrifice.” — 
τῆς πίστεως ὑμῶν, of your faith, gen. of object (Alf., Ell., Braune, Meyer). 
“Your faith zs the sacrifice, which I, as a priest, offer to God” (Alf.). 
Gen. of apposition (Winer, § 59, 8, a). — xalpw καὶ συνχαίρω κτέ., 7 
rejoice, and rejoice with you all. “1 joy and rejoice ” is not so true to the 
original. The first word, χαίρω, is used absolutely and independently. 
The second, συνχαίρω, expresses his sympathy and union with them. The 
rendering, 7 rejoice and congratulate you (Alf, Meyer, et al.), certainly 
seems less accurate, and is not required by the next sentence, as they 
affrm.— τὸ δὲ αὐτὸ (adv. acc.) καὶ ὑμεῖς κτέ,., and in the same manner, 
do you also rejoice, and rejoice with me ( imperatives. So the most; al- 
though the indic. is the same in form). The ground of the Apostle’s joy, 
and of his exhortation, is not, I think, his probable martyrdom; but, in 
spite of his imminent personal danger, he rejoices in the hopes which the 
true Christian ever cherishes. 


Vv. 19, 20. *Edmltw δὲ κτέ., But (though I am in great personal 
danger) Z hope in the Lord Jesus (a significant expression, the sphere in 
which alone he had hope). — ταχέως (here and often in N. T. spoken 
of time), shortly, soon. — ὑμῖν. The dat. seems here to denote motion, 
Zo you ; but may also include the idea of advantage, for you. —va κἀγὼ 
εὐψυχῶ, that 7 also (as well as you) may be cheered (B. U.), may be of 
00d courage (Alf.), may be of good heart (Ell.): εὐψυχέω only here in 


27 


A418 NOTES ON PHILIPPIANS. 


N. T. (the imperat. εὐψύχει is found in epitaphs).— γνοὺς (γιγνώσκω) 
τὰ Kré., when I have known, or by knowing (particip. denoting time 
and means) ¢he things concerning you, your affairs. Hearing mutually 
from each other would give each other joy.— οὐδένα yap: ἔχω ἰσόψυ- 
xov, or (introducing the reason for sending him) 7 have no (other) man 
(than Timothy) /e-minded (with myself). So Alf., Ell., Meyer; or, 
7 have no (other) man like minded (with Timothy). So Beza, Calvin, 
Lightfoot. ‘The comparison here is between Timothy and other per- 
sons, not between him and Paul; since the object of the remark clearly 
is to state why the Apostle sends Timothy rather than any one else.” 
Hackett. This certainly seems to me the correct view. —éotT1s γνησίως 
. 2 μεριμνήσει (μεριμνάω), who (such a one as) wll truly, genuinely (with- 
out self-seeking) care for, have solicitude for, your state (lit. the things con- 
cerning you). 

Vv. 21, 22. ot πάντες yap xré., For they all (i.e. all the others, ex- 
cept Timothy, who were now with the Apostle) seek their own (affairs, or 
interests), not those of Jesus Christ. (Hence, they cannot act without self- 
seeking.) Who are referred to, and how much is meant by this state- 
ment, cannot with certainty be determined. Cf. verse 4, which may have 
been suggested by the Apostle’s present surroundings. In the great com- 
mercial centre of the world, “the demands of business ” might be very 
pressing. Is not something similar to what the Apostle here alludes to 
often witnessed now in our great “metropolitan churches ”? — τὴν δὲ δο- 
κιμὴν αὐτοῦ γινώσκετε. But the proof of him, his tested, tried and approved, 
character (in distinction from that of the others) ye £xow. The Philip- 
pians knew Timothy personally. Cf. Acts τό. 1 ff., 17. 14. ---- ὅτι (manner 
in which the proof was given) κτέ., that, as a child (serves) a father, he 
served with me (entering) into (the work of) the gospel. Paul does not wish 
to say, he served me, and so he changes slightly the const. to σὺν ἐμοί, 
with me. 


Vv. 23, 24. τοῦτον (emphat. position. Cf. verse 19) μὲν (correl. w. δέ, 
verse 24) οὖν κτέ., This one, therefore (in view of his tried character), 7 
hope to send. — as ἂν ἀφίδω (ἀπό, dpdw, aor. εἶδον, subjunc. ἴδω. We might 
expect ἀπίδω, st. ἀφίδω. The digamma (F) may have been retained in the 
popular pronunciation of εἶδον, ἴδω, and hence the aspirated ἀφ- st. ἀπ-. 
Cf. ἐφ᾽ ἐλπίδι, Rom. 8. 20, Tisch. See Winer, § 5.14), when 7 shall have 
in full view, when I shall see clearly (cf. L. & Sc. apopdw), as soon as 7 get 
a glimpse of (Farrar).— τὰ περὶ ἐμέ. the things about me (in the local sense; 
yet not differing greatly from τὰ περὶ ἐμοῦ, the things concerning me).— 
ἐξαυτῆς (emphat. position), forthwith, directly, qualifies πέμψαι. ---- πέποιθα. 
(2 perf. intrans. and pres. in meaning, fr. πείθω) δὲ ἐν κυρίῳ, but [ trust in 
the Lord (the sphere, and the only sphere, of his trust. Cf. 2. 19) — ὅτι. 
-. . ἐλεύσομαι (in Attic comm. εἶμι) that 7 myself also shall come shortly. 


CHAPTER II. 25-28. AIQ 


For an account of the probable situation of Paul at this time, see Cony- 
beare and Howson, chap. xxvi.; Farrar, chap. xlvii. 


Vv. 25, 26. The remaining verses of this chapter speak of Epaphrodi- 
tus, sent from Philippi to Rome to render some service to Paul, not else- 
where mentioned. There is no reason for supposing him to be the same 
as Epaphras. —’Avaykatov κτέ., And 7 thought it necessary. This is ex- 
plained more fuily in verses 26-28.—’Emadpd8ttov. Not an unusual 
Greek proper name, meaning, /ovely, charming (fr. ᾿Αφροδίτη), Lat. venus- 
tus. Note the five designations following ; the article τόν being expressed 
but once. Connect the first μοῦ w. the three preceding words. — ὑμῶν δὲ 
ἀπόστολον (in the primary sense, ὦ person sent forth with delegated au- 
thority, Lat. /egatus) καὶ λειτουργὸν κτέ., and your delegate and minis- 
ter to my need (ὑμῶν, emphat. position, connect w. both nouns). Cf. 4. 18. 
'-- πέμψαι κτὲ., 20 send (i. 6. to send back) to you. — ἐπειδὴ (a stronger form 
of ἐπεί, and not so frequent in N. T.), séce in fact, reason for verse 25.— 
ἐπιποθῶν ἣν (note the frequency of ἦν w. pres. particip. in N. T., ex- 
pressing the idea of continuance more emphatically) e was longing for 
etc. —GSypovav (but three times in N. T., derivat. uncertain), was ix 
anguish, was sorely troubled. — διότι, because etc., the reason for this long- 
ing and anguish. — ἠκούσατε ὅτι ἠσθένησεν (ἀσθενέω), you had heard that 
he was sick. How they had heard of this, and how Epaphrod. had learned 
that they had heard, is not known. Undoubtedly, commercial intercourse 
between Rome and the leading cities of Macedonia was frequent. The 
strong mutual affection between the church and their delegate is worthy 
of note. 


Vv. 27, 28. καὶ (copulat., introducing an additional statement) γάρ 
(causal, introducing a reason), avd (you had heard that he was sick), for 
(it was a fact that etc.); for truly, Lat. etenim, azd indeed. — παραπλή- 
σιον (adv. w. dat. or gen. Cf. in Lat. affinis, similis, etc. w. dat. or gen.) 
θανάτῳ, similarly to, like to, near to, death. — ἠλέησεν (ἐλεέω) αὐτόν, 225 
ted, had mercy on, him. Raising him up from his sickness was in the cir- 
cumstances an act of mercy. In some circumstances, it is an act of mercy 
to call the Christian home to his rest. God always knows what is merci- 
ful and best. —tva μὴ . . . σχῶ (subjunc. Note how seldom the optat. 
occurs in N. T.), chat 7 might not have sorrow upon sorrow, i.e. sorrow 
occasioned by the loss of Epaphrod. added to the sorrow attending his 
own imprisonment. — σπουδαιοτέρως (adv., comparat. degree) οὖν xré., 
The more diligently (R. V.), With the more haste (B. U.), With the more 
urgency, therefore (in view of what is said in verses 26, 27), 7 have sent him. 
-- ἵνα... χαρῆτε (χαίρω), that you, having seen him again, may rejoice ; 
or, that you, having seen him, may again rejoice. The former seems to me 
better in sense, and not forbidden by the position of πάλιν. SoR. V., 
B. U., Beza, Grotius, De Wette, et al. Yet Meyer, Braune, Alf., Ell., et al. 


420 NOTES ΟΝ PHILIPPIANS. 


join πάλιν w. χαρῆτε. ---κἀγὼ . .. ὦ, ἀγα that 7 may be less sorrowful 
(more free from sorrow), when I hear of your joy. He could not in his 
present situation become entirely freed from sorrow, and so could not say 
κἀγὼ xap&,-but his burden of sorrow would be lightened. 


Vv. 29, 30. προσδέχεσθε οὖν αὐτόν, Receive him therefore (inasmuch 
as I have been so urgent in sending him). —év κυρίῳ, ix the Lord. Note 
how often this is expressed in the epistles of Paul. See Rom. ch. 16, 
where it occurs seven times. The meaning here seems to be, receive 
him as a Christian brother in a Christian spirit. — pera πάσης χαρᾶς, 
with all joy. There need be no limitations, or conditions, attending such 
joy; joy ἐν κυρίῳ. --- Kal τοὺς τοιούτους . . . ἔχετε (pres. imperat., denoting 
what is to be habitual), azd have, or hold, such persons (as he) 7x honor, 
in esteem (ἐντίμους, fr. ἐν and τιμή, honor, esteem).— ὅτι διὰ τὸ ἔργον... 
ἤγγισεν (ἐγγίζω), because (the reason for the exhortation preceding) on 
account of the work of Christ he came near even to death (lit. up to death). 
— παρα-βολευσάμενος (παρα-βολεύομαι, cf. παρα-βάλλω) τῇ ψυχῇ, Aaving 
taken a risk in respect to his life, having risked, or hazarded, his life. In 
what particular way he thus hazarded his life is not known. Paul only 
informs us that it was on account of the work of Christ. It is quite 
possible that the Philippians might understand the allusion better than 
we.—va ἀναπληρώσῃ (aor. subjunc. denoting an act accomplished), 
that (the motive in thus periling his life) Ze might fill up, might supply. 
-τὸ ὑμῶν ὑστέρημα, that which was lacking, or that which was left behind 
on your part, in respect to service tome. ΝΟ intimation of voluntary defi- 
ciency on their part is to be understood here; but that which they lacked 
the opportunity to do in person was done through their delegate. Cf. 
τὰ ὑστερήματα Kré. Col. 1. 24, note; those of the afflictions of Christ which 
come afterwards. 


Cuap. III. (See GENERAL OUTLINE.) 


V.1. Td λοιπόν. Finally (lit. as to the rest), indicating that the writer 
is in his own mind near the end of the epistle.— χαίρετε ἐν κυρίῳ, rejoice 
in the Lord. This has been spoken of as the key-note of this epistle, 
more than of any other. Note again ἐν κυρίῳ. Paul would not think 
of any rejoicing except zz the Lord.—ra αὐτὰ γράφειν ὑμῖν, 20 write 
the same things to you. Whether this refers to what directly precedes (so 
Bengel, Wiesinger, Alf., Ell., et al.), or to what follows (Meyer et al.), 
may not be determined with certainty. May it not in the connection 
have a twofold application? Thus, To write what I have already said 
and what I am about to say is not irksome to me and for you it is safe, 
sure ground. 


V. 2. βλέπετε, look to, keep an eye on, beware of: repeated for em- 
phasis. — tots κύνας, the dogs. It should be borne in mind that dogs 


CHAPTER III. 3-6. 421 


in that part of the world and in that age were regarded with much more 
disgust than now and in our country. The term denotes the lower and 
baser enemies of Christians. — τοὺς κακοὺς ἐργάτας, the evil workers. 
Doubtless the Philippians would understand more definitely than we the 
reference here. The expression means not simply those who were evil, 
wicked ; but those who were active in wickedness. This class is never 
wanting in any age. —Tiv κατατομήν (only here in N. T.), the concision, 
a contemptuous expression, denoting a mere hand-wrought, outward mu- 
tilation. Note the paronomasia, κατατομή, περιτομή. ‘The reference is 
to those who prided themselves on that which was merely outward, in 
the flesh, without any spiritual significance. 

V. 3. ἡμεῖς... ἡ περιτομή, For we (emphat.) are the circumcision, 
in the true, spiritual sense; made plain by the contrast with κατατομήν, 
and still plainer by what follows. — oi . . . λατρεύοντες... καυχώμενοι 
« . » πεποιθότες, who serve (perform religious service) dy the Spirit (dat. 
of agent, cf. Rom. 8. 13, 14) of God, and glory in Christ Fesus, and trust 
not in the flesh ; —all this in striking contrast with the Jew. I can see 
no good reason for departing here, and in two or three other passages, 
from the ordinary rendering of λατρεύω, to serve, perform religious ser- 
vice. So Alf., Ell., Meyer (Gottesdienst thun), Luther, Martin, De Saci, 
etal. The art. of w. all three participles, thus uniting them more closely 
in thought. Note also the neg. οὐκ w. the particip., so rare in N. Τ᾿, 
denying without condition or qualification. Win. § 55, page 485. . 

V. 4. καίπερ (rare in N. T., used only here by Paul, makes the conces- 
sive idea, often in the particip. alone, more emphatic here) ἐγὼ (included 
in the ἡμεῖς above, but here singled out) ἔχων, sc. εἰμί, although I am 
having (de jure, not de facto), though I myself might have (R. V.). τ πεποί- 
Onow Kal ἐν σαρκί, confidence even in the flesh. Note the force of the 
ending -σις, denoting action; a confidence that exhibits itself in action, 
not a mere passive, lifeless, trust. — εἴ τις δοκεῖ ἄλλος Kré., Lf any other 
man seems (either to others or to himself) 20 have confidence, to have a 
ground of confidence, i.e. as I understand the clause, Jf any other man 
apparently has a ground of confidence in the flesh. —éya μᾶλλον, sc. δοκῶ 
πεποιθέναι ἐν σαρκί, 7 more,i.e. 1 apparently have more reason for con- 
fidence in the flesh. Hence no one could say of him that he despised 
those things which he himself did not possess and could not have, as 
many persons do. 

Vv. 5, 6. περιτομῇ (dat. of reference) ὀκταήμερος (adj. agreeing w. 
ἐγώ), lit. in respect to circumcision eight days old, or on the eighth day; 
thus, distinguished from the proselytes, as a native Jew.—ék γένους 
Ἰσραήλ, of the race of Israel, i.e. not descended from proselytes of for- 
mer generations. — φυλῆς Beviapely, of the tribe of Benjamin. “The tribe 
of Benjamin enjoyed and conferred a distinction, because unlike the 


422 NOTES ON PHILIPPIANS. 


Ephraimites it had remained faithful to the theocracy” (Braune). Cf. 
Ezra 4. 1 ff. —‘EBpatos ἐξ ‘EBpatwv, a Hebrew of the Hebrews, i.e. of pure 
ancestry and the most ancient. See Dic. of the Bible, art. Hebrew. — 
Thus far Paul has spoken of the genuineness, the illustrious character, 
and the antiquity of his Jewish descent ; he now proceeds to speak of 
his own character: a Pharisee, a zealous Pharisee, a blameless Phari- 
566. --- κατὰ νόμον Φαρισαῖος, ix respect to the law (i.e. the Mosaic law) 
a Pharisee (the strictest sect).— κατὰ ζῆλος (3d declens., neut.; in Att. 
ὁ Ciidos) διώκων κτέ., 2% respect to zeal, persecuting (pres. particip., de- 
noting what was habitual) ¢4e church (used here in the collective sense). 
-- κατὰ δικαιοσύνην . . . ἄμεμπτος, 727: respect to righteousness, that in the 
law, having become (aor. particip. denoting an accomplished fact) dlame- 
less, not liable to be blamed. Paul speaks elsewhere of a very different 
righteousness from that ἐν νόμῳ. 

Vv. 7,8. ἀλλὰ (retained by ΝΗ. aa most editors, omitted by 
Tisch.) ἅτινα . . . κέρδη (plur. fr. κέρδος), But whatever things were to 
me gains, profits, these I have considered, have counted, because of Christ, 
as loss, damage. — ἀλλά (verse 8) with its usual adversative force; con- 
trasts what follows with what precedes. The first statement falls so far 
short of the whole truth that the following one seems to stand in oppo- 
sition to it. —pevotvye, W-H. μὲν οὖν γε, Ell. et al. μὲν οὖν. See LL& 
Sc. μέν, B. ΤΙ. -- ἡγοῦμαι, pres. (in distinction from ἥγημαι, perf.), denotes 
something habitual. May more, 7 certainly am even counting all things to 
be loss on account of the surpassing value of the knowledge of Christ Fesus 
my Lord. —8v ὃν τὰ πάντα ἐζημιώθην (ζημιόω, same root w. ζημίαν), on 
account of whom I suffered the loss of them all (lit. the all things: note 
τὰ πάντα in distinction from πάντα above).—Kal ἡγοῦμαι... κερδήσω 
(1 aor. act. subjunc. fr. κερδαίνω, same root w. κέρδηγ, and count (them as) 
refuse that I may gain Christ. The derivation of σκύβαλα is not certain. 
See L.& Sc. Cf. περικάθαρμα and περίψημα, τ Cor. 4. 13. 

V.9. Kal εὑρεθῷ (εὑρίσκω) ἐν αὐτῷ, and may be found in him; “as 
the sphere and element of my spiritual being.” Ell. Cf. Eph. 2. 6, Gal. 
2.17.—ph ἔχων... ἐκ νόμου, ot having a righteousness of my own that 
Jrom the law. This was the righteousness which he had once sought to 
establish, which many, it is to be feared, are still seeking to establish. — 
ἀλλὰ τὴν Kré., but (note the contrast) that through faith in Christ, the 
righteousness from God, (resting) upon faith. Note how distinct, clear, and 
emphatic is the statement; and how much of Paul’s theology is contained 
in it; his great, leading doctrine, — righteousness from God through faith 
in Christ. 

Vv. 10,11. τοῦ γνῶναι αὐτόν, that I may know him. Connect this 
closely in thought with εὑρεθῷ ἐν αὐτῷ and the entire intervening state- 
ment. γιγνώσκω expresses a definite, decisive knowledge, as appears in 


3 


CHAPTER III, 12. 423 


the compound καταγιγνώσκω. --- καὶ... καί, introduce important par- 
ticulars after the general thought. — καὶ τὴν δύναμιν τῆς ἀναστάσεως 
αὐτοῦ, avd (or ever, und insonders, Meyer) ¢he power of his resurrection. 
The full meaning of this expression will perhaps never be comprehended 
by any man in this world. The resurrection of Christ assures us of our 
justification (Rom. 4. 25, Eph. 2. 5); and confirms the hope of our own 
resurrection (Rom. δ. 11; also the entire argument of 1 Cor. ch. 15). It 
was the constant theme of the first preachers of the gospel. They ap- 
peared as “witnesses of his resurrection.” — καὶ κοινωνίαν παθημάτων 
αὐτοῦ, and the fellowship of, or the participation in, his sufferings. CE. 
Rom. 8. 17, Col. 1. 24, 2 Tim. 2. 11, 1 Pet. 4.13. The thought contained 
in this and the following clause may well be borne in mind in all our 
earthly afflictions. — συνμορφιζόμενος (pres. particip. denoting what is 
continued) τῷ θανάτῳ αὐτοῦ, being (continually) conformed to his death. 
The expression denotes his readiness to die for Christ. Cf. 1 Cor. 15. 31. 
The pargicip. is in the nom., agreeing w. the subject (understood) of 
γνῶναι, and this is nom., being the same as that of the leading verb 
ἡγοῦμαι. --- εἴπως καταντήσω (καταντάω) εἰς κτέ., of by any means (if in any 
way, not expressing doubt, but humility in view of the greatness and glory 
of that future event) 7 may attain to the resurrection from the dead 
(more lit. may arrive, come into the resurrection etc., i.e. into the realiza- 
tion of the state denoted by this word. Cf. Acts 26. 7; for the literal 
meaning, cf. καταντάω eis τὰ βασίλεια, L. & Sc.). The readers of this 
epistle would doubtless understand the reference here to the first resur- 
rection. Cf. 1 Cor. 15. 23, of rod Χριστοῦ ἐν τῇ παρουσίᾳ αὐτοῦ. τ Thess. 
4. τό, of νεκροὶ ἐν Χριστῷ ἀναστήσονται πρῶτον. To infer from this or any 
other passage in the N. T. that there will be no resurrection of the wicked 
is in direct opposition to express statements. Cf. Jno. 5. 28, 29, Acts 
17. 31, 24. 15, Rom. 3. 6, 1 Cor. 6. 2, 15. 22, Rev. 20, 11 ff. (eéavdoracw 
found only here in N. T.; the prep. repeated before νεκρῶν). Note with 
what eagerness of expectation and longing the apostle looks forward to 
the resurrection from the dead. 


V.12. Οὐχ ὅτι, Wot that, 7 do not say that, an elliptical expression ; w. οὐχ, 
Sc. λέγω or épé. The apostle now guards against any possible misappre- 
hension of his meaning and throws in an important exhortation. — Note 
in what follows the paronomasia (annominatio, Winer, § 68. 2), so difficult 
usually to represent in another language;— ἔλαβον... καταλάβω. .. 
κατελήφθην .. . κατειληφένα. The comp. κατα- seems here only to 
strengthen the meaning of the simple verb; 2 Jay hold of securely, firmly. 
No object is expressed w. ἔλαβον, but it is readily suggested to the mind 
by what directly precedes. We need not anticipate the figure afterwards 
presented in βραβεῖον. We may render: Wot that 7 have already laid hold, 
or have already been made complete (made τέλειος, complete, finished, perfect) ; 


424 NOTES ON PHILIPPIANS 


but I am pressing on, am pursuing, if I may lay firmly hold of that for 
which I was also laid hold of firmly by Christ Fesus. καί before καταλάβω; 
W-H. et al., 25 7 may also lay firmly hold of etc. Meyer et al. under- 
stand ἐφ᾽ @ as causal, 7f 7 may also lay firmly hold, because 7 was also laid 
hold of firmly by Christ. (Note that Ἰησοῦ is bracketed by W-H. et al.). 
The more usual explanation of ἐφ᾽ 6, supplying τοῦτο as obj. of καταλάβω 
and anteced. of 6, seems on the whole preferable. So Alf., Ell., ΚΕ. V., 
B. U., et al. Cf. the first rendering above. Note here εἰ w. the subjunc. 
καταλάβω. Winer, p. 36. That which he would lay firmly hold of, and 
for which he was laid hold of firmly, is more fully explained by what 
follows. 


Vv. 13,14. The reading οὔπω is not generally adopted: but instead of 
it ob w. λογίζομαι (so Alf., Ell., Braune, Meyer); thus, — Brethren, 7 do 
not consider MYSELF to have laid firmly hold. Note the emphatic ἐγὼ 
ἐμαυτόν, disclaiming his own agency as a prominent factor. If we read 
οὔπω, it seems better to connect οὐ w. λογίζομαι, and πώ, yet, h#herto, w. 
κατειληφέναι. So R. V.—€y δέ, note the emphatic brevity. Whether 
to take ἕν as independent and absolute without governing word, or to 
supply διώκω (Augustine et al.), or οἶδα (Syriac version), or λέγω (Luther), © 
or ἐστί (Beza), or λογίζομαι (Meyer), or ποιῶ (as the most), is by no 
means certain and not very important. Paul certainly did not express 
any of these ; but he may very naturally have retained in mind λογίζομαι 
just before expressed; — but one thing (I do consider), (eis aber meine 
ich, unum censeo, Meyer). —T& μὲν ὀπίσω ἐπιλανθανόμενος (pres. par- 
ticip. to denote that which is continued), forgetting the things behind ; 
referring to his past life since he became a Christian, rather than to his 
life in Judaism; forgetting all his past attainments and labors.— τοῖς δὲ 
ἔμπροσθεν ἐπεκτεινόμενος (ἐπ-εκ-τείνω, fo stretch, or reach, out to, or to- 
wards), and reaching out towards the things before, — presenting the picture 
of a man in the race-course. Zhe things before are the still higher attain- 
ments and achievements in the Christian life. — κατὰ σκοπόν, towards 
the goal, with the goal in view (still carrying out the figure of the runner 
in the race-course). — διώκω (intrans. cf. verse 12) eis TO βραβεῖον κτέ., 
7 press forward for the prize (the victor’s prize) of the high calling, the 
heavenly calling (Alf., Ell., Braune, B. U.) of God in Christ Fesus. The 
Greek order, placing κατὰ σκοπόν before διώκω, may well be preserved in 
English: eis τὸ BpaB-, the end in view, that into which the attention is 
directed, for: tis... κλήσεως, subjective gen., the prize belonging to, 
involved in, the heavenly calling. Note the force of -o1s in κλῆσις, the act 
of calling, the invitation. Note also in the emphatic place ἐν Χριστῷ 
Ἰησοῦ. Every heavenward invitation of God is in Christ Jesus, and in 
him alone. To connect ἐν Xp- Ἰησ- w. διώκω seems to me a forced const. 
The fact that τῆς is not repeated before it is no objection in N. T. Greek 
to the connection w. κλήσεως. 


CHAPTER III. 15-17. 425 


Vv. 15,16. ὅσοι οὖν τέλειοι, Therefore (a conclusion from the three 
preceding verses) as many (of us) as are complete. At first sight τέλειοι 
seems to be a contradiction to οὐχ .. . τετελείωμαι, the statement in 
verse 12; but the perf. pass. implies an action fully accomplished ; whereas 
the adj. τέλειοι seems to be predicated of those who are well advanced on 
the way to the full consummation ; /wd/ grown, in distinction, Meyer sug- 
gests, from νήπιοι. Cf. 1 Cor. 2. 6, 3. 1, Eph. 4. 13. — τοῦτο φρονῶμεν (pres. 
subjunc.), /et us be, continue to be, of this mind; that which is set forth 
in verses 13, 14: or, let us bear this in mind (the thought just preceding). 
- καὶ εἴ τι ἑτέρως φρονεῖτε, and if you are bearing anything in mind 
otherwise, of a different character, incompatible with the manner of life 
just pictured. I regard τοῦτο and τὶ as the direct obj. acc. of the verbs. 
—kal τοῦτο... ἀποκαλύψει, even this, or this also, will God reveal to you. 
God had already revealed to them much and important religious truth; 
but it is quite supposable that they were still in need of instruction rela- 
tive to their Christian life. Cf. Eph. 1.17.— πλὴν . . . ἐφθάσαμεν (φθάνω), 
only, into what (state of attainment, growth of religious character) we have 
(already) come: πλήν, only, however, used “to break off and pass to an- 
other subject, Lat. caeterum:” φθάνω, to come first (1 Thess. 4. 15), 40 
attain (Rom.g. 31). The notion of anticipation, expedition, promptness, 
in opposition to everything like delay and loitering, belongs regularly to 
the word. See L. ἃ Sc. for both words. —tw αὐτῷ στοιχεῖν, by the same, 
or in the same (line) move directly onward. The notion of στοῖχος, a direct 
line,a row, a file (as of soldiers) which belongs to the verb, is readily 
supplied w. τῷ αὐτῷ : στοιχεῖν, infin. used as imperat., a rare const. after 
the time of Homer. Winer, ὃ 43,5, d. The infin. for the imperat. is 
usually 2d pers. and may be so rendered here. So Alf., Ell., Meyer. 
The two leading thoughts of the verse are, no loitering (implied in 
ἔφθασαν), no deviation from the direct line. 


V.17. To obey this exhortation, they should follow his example as 
just delineated, verse 12 ff.—cuvpipytal pov γίνεσθε, ἀδελφοί, Become 
ye imitators together of me, brethren. The συν- is variously understood 
as meaning uzitedly, together with one another (Alf., Calvin, et al.), or 
together with the apostle imitators of Christ (Bengel, Ewald), or cogether 
with others who imitate my example (EIll., Meyer, Wiesinger, et al.). 
The thought ztators of me occurs elsewhere, 1 Cor. 4. 16, 11. 1. Our 
rendering zmitators of me throws an undue emphasis on the enclitic pod, 
but may be the best expression of the idea in English. The interpreta 
tion of Bengel and Ewald would be suggested by the rendering, Become 
ye, brethren, my fellow imitators,—a natural rendering of the Greek.” It 
is certainly difficult to decide positively between the three views above 
presented. Is it necessary or wise to define the expression further than 
the writer has done, or to limit the thought to either one alone of these 


426 NOTES ON PHILIPPIANS. 


various interpretations ?—Kal σκοπεῖτε κτέ., and observe, watch, those who 
walk, who live, thus, i.e. according to the preceding exhortation, as imi- 
tators of Paul in his Christian career; or as imitators with him of Christ. 
--καθὼς. . . ἡμᾶς, even as (not a correlative w. οὕτω, but a causal con- 
junc. Braune, Meyer,-Wiesinger; a correl. w. οὕτω, Alf., Ell., et al. The 
former seems to me the preferable view) you have an example (in) us: 
ἡμᾶς, appos. w. τύπον. It naturally includes Paul and “those who walk” 
according to the exhortation; those whom they were to observe carefully. 


Vv. 18, τς. πολλοὶ γὰρ (introduces the reason for the exhortation) 
κτὲ., For many are walking, are living, whom I often used to speak of, used 
to mention, to you (probably when he was in Philippi), ad now even weep- 
ing speak of, (as) the enemies of the cross of Christ (ἐχθρούς, appos. w. οὕς). 
The characteristics of these enemies are defined in what follows. — ὧν τὸ 
τέλος ἀπώλεια, whose end is perdition, ruin. This by no means implies 
annihilation; but the loss of all the elements of happiness; banishment 
from the presence of God.— dv ὁ θεὸς ἡ κοιλία κτέ., whose God is the 
belly and (whose) glory is in their shame, who have in mind the things upon 
the earth. This shows clearly the class of persons referred to in verse 18. 
Note the return to the nom. case in of. . . φρονοῦντες, making the clause 
more independent and emphatic; (these are) the persons who have in mind 
the things upon the earth, as their all, the end and object of life. Cf. the 
exhortation in Col. 3. 2. 


Vv. 20, 21. ἡμῶν (emphat. posit.) γὰρ... ὑπάρχει, For ouR 272 as 
citizens, OUR sphere of political activity, ἐδ in heaven ; introduced as a rea- 
son by way of contrast for what is said in verse 19. They, πολλοὶ κτέ., 
have the things on the earth in mind; this is not true of us, for etc. 
Note ὑπάρχει, a more emphatic word than ἐστίν, and in the emphat. 
posit., exists in heaven. —woNdlrevpa, only here in N. T.; is not entirely 
synonymous with πολιτεία, the abstract cztizenship, civil polity; but, de- 
rived from πολιτεύομαι, fo live as a citizen, it denotes rather a concrete 
idea, life, conduct, action, as a citizen; or sphere of political action. —e€ οὗ 
(adv.) xré., whence we are looking for, or are waiting for, a Saviour also, 
the Lord Fesus Christ. Heaven is not only our country, our home as 
citizens, but more still, we are expecting a Saviour also from thence. — 
ὃς μετασχηματίσει κτὲ., who will transform, fashion anew (R.V.), the 
body of our humiliation: ταπείνωσις means strictly the act of humiliating, 
or abasing ; and in this sense, it may be predicated of our present body 
with its depraved appetites and sinful lusts. —odvpopdov (predicate adj. 
expressing result, Winer, § 66, 3) τῷ σώματι Kré., (so as to be) conformed 
to the body of his glory.— κατὰ τὴν ἐνέργειαν κτέ., according to the work- 
ing, or in proportion to the energy, of his ability even to subject all things 
to himself. The transformation and conformity just spoken of is thus 
fully assured. τοῦ w. the infin. and subj. αὐτόν is a substantive const, 


CHAPTER IV. 1-3. 427 


gen. case limiting ἐνέργειαν. Freely rendered, according to the working 
by which he is able etc. For similar expressions cf. Eph. 1. 19, 3. 7; 
and for a similar thought, 1 Cor. 15. 25. Observe that all this work is 
affirmed of the Lord Jesus Christ. Of the transformation here spoken 
of, we now know but little; only we are assured that the future body of 
the believer shall be like in form to the glorious body of Christ. 


CHap. IV. (See GENERAL OUTLINE.) 


νι. Ὥστε, ἀδελφοί μου xré. Observe the unusual series of affec- 
tionate terms. See remark at the beginning of the notes on this epistle. 
And so, wherefore (in keeping with such hopes), my brethren beloved and 
longed for, my joy and crown, thus (as I have above exhorted you, and as 
those whose citizenship is in heaven) stand fast in the Lord, beloved. The 
metaphor in στέφανος. a crown, or more properly, α victor’s wreath, is 
remarkable. Cf.1 Thess. 2.19. Will not many of our day have a simi- 
lar crown? 


Vv. 2,3. HEvodtay... kal Συντυχήν, Zuodia... and Syntyche ; — evi- 
dently persons of prominence and influence in the church ; but whether 
they were deaconesses or not is wholly unknown, and what the disagree- 
ment was to call for such an exhortation and entreaty is also unknown. 
It may interest some persons to observe the significance of these feminine 
names, — Euodia, fragrance ; Syntyche, good fortune. Note the repetition 
of παρακαλῶ, making a special appeal to each one; and bear in mind 
always the full meaning of this verb, fo beseech, or entreat, to exhort, to 
comfort. The rendering 7 exhort (R. V.) seems more suitable here. — 
τὸ αὐτὸ φρονεῖν ἐν κυρίῳ, fo be of the same mind in the Lord, i.e. in the 
sphere of Christian labor. With τὸ αὐτὸ φρονεῖν, cf. 2. 2.—val ἐρωτῶ 
kal σέ (orthotone here to make it more emphatic), Yea, I beseech thee 
also. — γνήσιε σύνζυγε, true (genuine, noble) yokefellow. This has been 
understood by some as meaning the wife of the apostle; which is in the 
highest degree improbable. Cf.1 Cor. 7. 8,9. 5. Meyer, Hackett, et al. 
regard σύνζυγε as a proper name, Syzzygus, or Syzygus. Others think 
the reference is to some fellow-laborer ; perhaps, the pastor of the church 
in Philippi. So Ell. It is certain we never shall know beyond conjec- 
ture which of the last two opinions is correct ; and it is equally certain 
that it is not very important for us to know. — συνλαμβάνου αὐταῖς, take 
part with, assist, help them, i.e. the women just mentioned, particularly so 
as to bring about an understanding between them and friendly relations 
in Christian work.—atrwes . . . συνήθλησάν (συναθλέω) por κτέ., szce 
they labored with me in the gospel, participating both with Clement and with 
the rest of my fellow-workers. The causal idea in the compound relative, 
οἵτινες, αἵτινες, is more prominent than in the simple relative, οἵ, αἵ, szce 
they, for they, introducing a reason for helping them. It is noteworthy 


428 NOTES ON PHILIPPIANS. 


that women were the first to receive the gospel, and to aid in its pro- 
mulgation, in Europe. Cf. Acts 16.13. Ellicott, Meyer, and others call 
attention to this interesting fact.— dv... ζωῆς, whose names (are) in 
(the) book of life. Paul does not mention the names of the remaining 
fellow-workers; but adds this beautiful remark concerning them. Cf. 
Luke 10. 20,-Rev. 13. 8. Cf. also Rev. 20. 12. 


Vv. 4, 5. Χαίρετε. .. χαίρετε. The thought in 3.1, repeated with em- 
phasis. Rejoice in the Lord always: again I will say, rejoice. Cf. note on 
3.1. —7d ἐπιεικὲς ὑμῶν γνωσθήτω (γιγνώσκω) κτὲ., Let your forbearance 
be known (aor. imperat., denoting an accomplished fact). It is not easy 
to decide on the best Eng. word for τὸ ἐπιεικές : moderation (O. V.) in the 
Latin sense of the word is not far from the idea: gentleness (alternate 
rendering in R.V.), Lindigheit (Luther), mildes Wesen (Meyer) : forbear- 
ance (Alf., Ell., R. V.): derived from ἐπί, direction ‘owards, and εἰκός, 
reasonable, fair ; hence the rendering reasonableness, fairness, would not be 
far from the exact idea, and I should prefer it to either of the words above 
given. We all know what is meant by a reasonable, fair-minded man. Let 
this trait of character be known, says Paul, to all men; i.e. to all with 
whom you come in contact. How different this character from that of 
“asharper”! Is the exhortation here given no longer needed ?— 6 κύριος 
ἐγγύς. Zhe Lord (by which they would doubtless understand, the Lord 
Jesus) zs at hand, is near. Tisch. places a colon before this and a period 
after it; thus connecting it with the preceding sentence. W-H..place a 
period before it and a colon after it; thus connecting it with what fol- 
lows. The R. V. and B. U. place a period both before and after it. Thus 
it is connected, properly I think, both with what precedes and with what 
follows. But what does it mean? Does Paul here express the opinion 
that the second coming of Christ was near at hand, according to the 
human reckoning of time? Many so understand it; but I cannot think 
that Paul was so greatly mistaken. ἐγγύς, like the English word zear, 
is spoken both of place and of time. The suggestion, that the Lord Jesus 
was not far away and that he would soon come to call them individually 
home, was certainly a motive to forbearance and to fair-minded deal- 
ing with their fellow-men; and also a reason why they should not be 
harassed with worldly anxieties. Cf. the excellent note of Hackett, in 
Lange. 


V. 6. Note the asyndeton in the successive sentences. — μηδὲν (em- 
phat. posit.; viewed as direct obj.) μεριμνᾶτε, be anxious about nothing ; 
whether it be persecution, or the necessaries of life. Cf. Matt. 6. 25 ff. — 
ἀλλ᾽ ἐν παντὶ Kré., but in everything, in every situation, by prayer and 
supplication with thanksgiving: the dat., manner or means; μετὰ Ww. gen., 
with, in the midst of: “prayer and supplication,” two words of similar 
import to dwell on and emphasize the thought.—tad αἰτήματα ὑμῶν 


CHAPTER IV. 7-9. 429 


γνωριζέσθω (γνωρίζω) κτέ., let your requests (the things asked for) be made 
known to God. Though he knows all our wants beforehand, yet he has 
taught us through his Son to ask him for all that we need. Cf. Matt. 
6. 8 ff. ( 

V.7. καὶ ἡ εἰρήνη τοῦ θεοῦ, And (so) the peace of God. Note this 
remarkable expression. The peace which God enjoys and which he 
imparts: gen. of possession and of source. How different from any 
peace which the world possesses and imparts! Cf. Col. 3.15. Such 
peace as this comes to us in immediate connection with the thought in 
verse 6, and in no other way. Note the ἘΠΠΠΒΗΣ use of καί in the Ν. Τ',, 
a Hebraism; and so, and then. — ἣ ὑπερέχουσα πάντα νοῦν, which is above, 
surpasses, every act of the mind, all understanding.— φρουρήσει κτέ., well 
guard and keep (both ideas belong to the word: fut. indic., the statement 
of an assured fact) your hearts and thoughts (those things which are held 
in the mind, Alans, purposes, the results of νοέω) in Christ Jesus ; — the 
sphere in which all will be safely guarded. 

V.8. Τὸ λοιπόν, Finally, cf. 3. τ, but introducing here quite a different 
line of thought. — ὅσα (repeated with the successive words, for distinct- 
ness and emphasis, six times. Note also the asyndeton, imparting live- 
liness and force to the style, Winer, § 60. 2), as many things as, whatsoever 
things: referring, I think, particularly to traits of character ; and to con- 
duct. — ἀληθῆ, . .. σεμνά, .... Sikata,.. . dyvd,... προσφιλῆ, . . . εὔφημα, 
true,... venerable, or worthy of reverence,... just, right, righteous,... 
pure,...lovely,... of good report (auspicious, gracious, kind, opposed to 
δύσφημοΞ). ---- εἴ τις ἀρετὴ κτέ., of (there is) any virtue and ifthere is any 
praise; or εἴ τις may be viewed as nearly equivalent to ὅστις, whatever 
virtue (there is) etc. Observe that it is εἰ w. the indic. understood (the 
supposition of an actual fact); not ἐάν w. the subjunc.: ἀρετή, Lat. virtus, 
the generic word for excellence of character, active excellence : ἔπαινος, praise, 
that which is properly connected with excellent character. — ταῦτα λογί- 
ἵεσθε, consider these things, take account of these things. We might all very 
profitably repeat to ourselves the entire exhortation in this verse every 
day of our earthly pilgrimage. 


V.9. ἃ καὶ ἐμάθετε (μανθάνω) καὶ παρελάβετε (παρα-λαμβάνω) ... . καὶ 
εἴδετε (Spdw) ἐν ἐμοί, ταῦτα πράσσετε, what things you both learned and 
received and heard (from me) and saw in me, these things practice (put in 
practice). πράσσω, in distinction fr. ποιέω, to do, may often be rendered 
to practice. Cf. Rom. I. 32, 2.1 and 3, 7.15 and 19(R.V.). The first 
καί, Alf., Ell., Hackett, and Conant prefer to render a/so; viewing it as 
a connective with what precedes. So also Meyer, in German, auch. The 
revisers, wisely I think, do not adopt this construction. Would it not 
suggest the order καὶ ἅ, st. ἃ kai? The logical force of ἐν ἐμοί belongs, 
I think, with all four verbs; not, as some view it, more especially with 


430 NOTES ΟΝ PHILIPPIANS. 


the last two. — καὶ 6 θεὸς κτέ., And (50) the God of peace will be with 
you. Note the emphatic use of καί (cf. verse 7): also the expression, che 
God of peace, i.e. the God who possesses and imparts peace. Cf. ἡ εἰρήνη 
τοῦ θεοῦ, verse 7: μεθ᾽ ὑμῶν, with you, in the midst of you. 

V. το. ἜἜϊχάρην (χαίρω) δὲ ἐν κυρίῳ μεγάλως, But 7 rejoiced in the Lord 
greatly: δέ, continuative, with no special adversative force: ἐν κυρίῳ. It 
is remarkable how frequently the apostle makes use of this expression, 
showing how constantly the thought was in his mind. In this ch. verses 1, 
2, 4, 10, ch. I, verse 14, ch. 2, verses 19, 24, 29, ch. 3, verse 1; besides 
the other forms in which the word occurs so often. In all these passages 
it means the Lord Jesus Christ. — ὅτι ἤδη ποτὲ ἀνεθάλετε (ἀνα-θάλλω) 
τὸ ὑπὲρ ἐμοῦ φρονεῖν, because now at length you have revived in your thoughts 
for my welfare: ἀναθάλλω spoken of a plant that buds and sends forth 
shoots anew: τὸ ὑπὲρ ἐμοῦ, lit. the for me, i. e. my interest, my welfare, obj. 
of φρονεῖν, and this the indirect obj. of ἀνεθάλετε. So Alf., Bengel, 
Braune, Meyer. — ἐφ᾽ ᾧ (referring to τὸ ὑπὲρ ἐμοῦ) ἐφρονεῦτε, ἠκαιρεῖσθε 
(ἀκαιρέω, a priv. and καιρός, opportunity) δέ, for which (welfare) you were 
(continually) thoughtful, but you were without opportunity. Through the 
coming of Epaphroditus, such an opportunity had now been presented to 
them, and they had gladly embraced it. 

V.11. οὐχ ὅτι (cf. 3.12, Winer, ὃ 64. 6) καθ᾽ ὑστέρησιν λέγω, Vor that 
7 speak according to, or in consequence of, a coming short, a falling behind. 
On the meaning of κατά here, see Winer, ὃ 49. d.b. The force of the 
ending -o1s, action, in distinction fr. -ua, result, may be seen here. — 
ἐγὼ (emphat. posit.) yap ἔμαθον (μανθάνω) ἐν οἷς εἰμὶ κτέ., for 7 have 
learned (1 think the English idiom often requires us thus to render the 
Greek aorist) iz the (circumstances) in which I am, (in these) to be con- 
tented, satisfied. This is spoken (from the force of the pres. indic. εἰμί, 
not the subjunc.) of his present situation as a prisoner: but it is usually 
understood to signify every situation in which he is placed; and this 
latter thought is more fully expanded and generalized in what follows 
directly. 

V.12. οἶδα καὶ ταπεινοῦσθαι, οἶδα καὶ περισσεύειν. A lit. rendering 
is not easy. καί, a prepositive conjunc., belongs w. what follows. Omit- 
ting the second οἶδα, which is repeated for emphasis, it would be, 7 know 
both how to be abased and how to abound. Cf. the clauses at the end of the 
verse. The rendering, 7 know how also to be abased etc. (Alf., Braune, 
Ell., et al.), suggests the order καὶ οἶδα, st. οἷδα καί. Perhaps the render- 
ing in the R. V., 7 know how to be abased, and I know also how to abound, 
is as literal as we can adopt. By either rendering, the thought is clear 
and striking. —év παντὶ καὶ ἐν πᾶσιν (an emphatic repetition) μεμύημαι 
(uvéw) Kré., Zn everything and in all things, I have been initiated, have learned 
the secret, both to be filled and to be hungry etc. It is adding to what Paul 


CHAPTER IV. 13-18. 431 


has written to supply, as some do, τόπῳ w. παντί and ἀνθρώποις w. πᾶσιν. 
Note the form πεινᾶν, Att. πεινῆν, irreg. Note also the climax, ἔμαθον... 
οἶδα... μεμύημαι : ὑστερεῖσθαι, same root w. ὑστέρησιν above. 

Vv. 13,14. πάντα (acc. of specif.) ἰσχύω ἐν τῷ ἐνδυναμοῦντί (ἐν-δυναμόω) 
pe, lit. 2 respect to all things I am strong in him who makes me powerful, 
In general, the Eng. word strength is our best rendering of ἰσχύς, and 
power of δύναμις. Note that ἰσχύω and ἐνδυναμοῦντι are both pres. tense, 
expressing what is continued, habitual. Note also carefully where Paul 
finds all his strength located. — πλὴν (turns the thought from the apostle 
to the Philippians. Cf. 3. 16, note) καλῶς ἐποιήσατε, However, ye did 
well. — συνκοινωνήσαντές μου τῇ θλίψει (particip. denoting manner and 
means), 272 participating with, in having a share with, my affiction. 


Vv. 15,16. A pleasant and,grateful reminiscence. — οἴδατε (Att. ἔστε) 
δὲ kal ὑμεῖς κτέ., And (δέ) you also (καί) Philippians, know. — ὅτι ἐν ἀρχῇ 
τοῦ εὐαγγελίου, that in the beginning of the gospel, i.e. when the gospel was 
first preached in Philippi, in the second missionary journey of Paul 
(A. D. 51-54). Acts 16.11 ff. The expression implies that Paul again 
visited Philippi. Cf. Acts 20. 2, 6. --- ὅτε ἐξῆλθον κτέ., when L went forth 
Jrom Macedonia. Acts 17.14. The expression naturally means that they 
rendered assistance to Paul at the time of his departure. We learn from 
2 Cor. 11. 9 that the brethren from Macedonia assisted him afterwards 
also when he was in Corinth. — οὐδεμία... ἐκοινώνησεν (κοινωνέω) εἰς 
λόγον Kré., 20 church participated with me, shared with me, in the matter 
of giving and receiving, except you only. Others had received from him 
the inestimable riches of the gospel, but had given nothing in return. 
With them, both the giving and the receiving had been reciprocal, though 
not the same in kind. Paul had given the gospel and received material 
aid. They had given the material aid and received the gospel. This 
reciprocity was true of no other church. The reference here is of course 
to the churches in Macedonia. With ἐκοινώνησεν, cf. κοινωνίᾳ, τ. 5: εἰς 
λόγον, (entering) into a reckoning, into an account, for an account. This - 
meaning of λόγον is similar to that in Matt. 12. 36, Luke 16. 2, Rom. 
14. 12. — ὅτι (verse 16) is viewed by some as parallel w. ὅτι in verse 15, 
and dependent on οἴδατε, you know... that etc. The most, however, re- 
gard it as causal and connected with the preceding clause; except you only, 
for εἴς. -- καὶ ἐν Θεσσαλονίκῃ, even in Thessalonica ; while I was still in 
Macedonia. —kal ἅπαξ kal Sis, doth once and twice, i.e. not once alone, 
but even twice. —eis τὴν χρείαν μοι ἐπέμψατε, you sent to supply my 
necessity : “ εἰς marking the ethical destination of the contribution ” (EIl.), 
that into which attention was dirécted : τήν marks the existing necessity, 
and one that was known to the Philippians: μοί (enclit.) w. χρείαν on the 
same principle as w. χρή, 72 zs necessary. 


Vv. 17, 18. οὐχ ὅτι (cf. 3. 12, 4. 11) κτέ., Mot that I seek for the gift, 


432 NOTES ON PHILIPPIANS. 


but I seek for (emphatic repetition) the fruct that increases to your account. 
This verse is added to avoid any possible misunderstanding. Paul did 
not value a Christianity that bore no fruit any more highly than James. 
See argument in the Ep. of James. He also suggests that the increase 
is to their account: εἰς λόγον ὑμῶν, entering into a reckoning for you: 
cf. verse 14. The metaphor “fruit” suggests that “the gift” (τὸ δόμα, 
the thing given) might be viewed as seed. Thus, both in giving and 
receiving, Paul had their welfare continually in mind. He was not self- 
seeking. —dméxw δὲ πάντα xré., But 7 have in full all things and 
abound, have more than sufficient: w. ἀπέχω, οἴ. ἀποδίδωμι, to pay in 
full: πάντα, all things, i.e. as the connection makes plain, all things 
requisite to supply his temporal necessities. Perhaps Paul was more 
easily satisfied in this respect than some of us. — πετλήρωμαι (πλη- 
ρόω) δεξάμενος (δέχομαι) κτὲ., Zam filled, made full, having received, now 
that 7 have received, from Epaphroditus the things from you. The succes- 
sive words, ἀπέχω, περισσεύω, πεπλήρωμαι, indicate the emotion with 
which the apostle was writing, and the effect is heightened by the strik- 
ingly beautiful metaphors following. —dcphv εὐωδίας, θυσίαν κτέ. (ap- 
posit. w. τὰ παρ᾽ ὑμῶν), an odor of sweet smell (gen. of characteristic), a 
sacrifice acceptable (nay more) well-pleasing to God: the dat. w. both adjs. 
The figure is borrowed from the custom of sacrifice, familiar to both Jews 
and (Greeks, Ci. Rom. 12. 1, 1 Pet. 2. 5, Heb. -1§.16. 


Vv. 19, 20. The thought in τῷ θεῷ (verse 18) continued in 6 θεός mov 
(verse 19) and in τῷ θεῷ kré. (verse 20).—6 δὲ θεός μου πληρώσει (fut. 
indic., not πληρώσαι, optat. of wishing) κτέ., And my God will supply every 
necessity, every need, of yours, or all your need. We are not to limit the 
idea to temporal wants; nor yet spiritual. The expression is entirely 
general, and may include both. The measure of the supply is indicated 
in what follows. — κατὰ τὸ πλοῦτος αὐτοῦ Kré., according to his riches, 
his wealth, in glory in Christ Jesus: ἐν δόξῃ, “the element or the attri- 
bute in which the action will be evinced:” ἐν Χριστῷ Ἰησοῦ, “the ever 
blessed sphere in which alone all is realized.” Ell. The fulfilment of 
this promise is only begun here below, and completed above. — The 
thought just presented leads to the doxology which follows.— rq. δὲ 
θεῷ καὶ πατρὶ ἡμῶν, And to our God and Father, or to God and our Father. 
I prefer the former, connecting ἡμῶν w. θεῷ and πατρί. A similar ques- 
tion of const. arises several times in Paul’s epistles. Cf. Eph. 1. 3, Gal. 
1.4. See R.V. The usual rendering of δέ, zow, in the doxology, seems 
to me objectionable. — ἡ δόξα (sc. εἴη) de the glory (that which is ac- 
knowledged as belonging to him), or de glory (article w. abstract noun). 
Cf. Gal. 1. 5, note. — ες τοὺς αἰῶνας τῶν αἰώνων, the most emphatic 
expression for the idea, for ever and ever. 


Vv. 21, 22. ᾿Ασπάσασθε κτέ. Salute every saint in Christ Fesus. It 


CHAPTER IV. 23. 433 


is doubtful whether ἐν Xp- Ἰησ- is to be more intimately connected w. 
ἅγιον or w. ἀσπάσασθε. Cf. 1.1, Rom. 16. 22,1 Cor. 16.19. May it not be 
connected in thought with the combined idea of both at once? — ἀσπά- 
Lovrar ὑμᾶς οἱ σὺν ἐμοὶ ἀδελφοί, Zhe brethren in company with me salute 
you. This apparently means those who were more intimately associated 
with the apostle; and at first sight seems in contradiction to 2. 20, 21; 
but the statement there does not forbid the idea of a Christian salutation ; 
nor exclude them from the designation “brethren” here given. — πάντες 
οἱ ἅγιοι, a// the saints, all the members of the church in distinction from 
the more limited circle just named. —padvora δὲ κτέ., and in particular, 
and especially, those from the house of Caesar (die aus dem Hause des 
Kaisers. Meyer), referring probably to servants who lived in the palace, 
or at least who had employment there. As οἰκία much oftener means 
House in the primary sense (everywhere in N. T., I think, except 1 Cor. 
16. 15), and as οἶκος is the regular word for house or household,1 prefer to 
translate οἰκίας here as usual, ouse, meaning the palatial residence. 

V. 23. Cf. Gal. 6.18, note. For a similar form, cf. Rom. 16. 24, 2 Cor. 
13. 13, 1 Thess. 5. 28, 2 Thess. 3. 18.— Bear in mind the meaning of μετὰ 
w. the gen., with, in the midst of.—I venture here to raise the question 
whether this, and the other similar verses referred to, are properly called 
“4 benediction ;”’ and whether the common expression “to pronounce 
the benediction” is authorized by the New Testament. Do we not derive 
both the conception and the expression from the Roman Catholic Church, 
and from the false view of the ministry as a priesthood? Note carefully 
the construction, 7 χάρις sc. εἴη, optat. of wishing, May the grace of our 
Lord Fesus Christ etc. Is it not rather the closing prayer, the wish of 
the apostle’s heart? Note that the construction is the same as in verse 
20; and surely no one would call that “a benediction.” 


For a beautiful series of pictures, presenting the leading scenes in 
this epistle, see the recent work of Rev. Wayland Hoyt, Ὁ. D., entitled, 
““Gleams from the Prison of Paul.” 













5 "δ 2a ee ᾧ “7 ig ᾿ ᾿ ἊΣ re ; ᾿ rs 
5 site PF ἫΝ ἘῸΝ »" Lipa ΙΖ 7 α΄, ᾿ ὲ i y ; wou 
aay foe * ΟΣ a6 ἴ a » i ° 
0 3 q by lt αὶ ἰδ λυ ce. οἱ rr 
SANE ee, γὴν γος = ΝΣ τὰν. SS Hate 4 2: 


ἢ ἀντ ΤᾺ ete ‘ πὸ 
4 : a Pin Ὶ nN oi tall 
ἈΉΡ ' eo rye ΣΥΝ ον Ὁ 





COLOSSIANS. 


Tuis Epistle was written from Rome, about 62 A.D., to the 
church at Colossae, which Paul had never visited. 

False teachers had mingled an Oriental and esoteric phil- 
osophy with the doctrines of Christianity. 

They ascribed creation to the work of angels. They taught 
that there was a graduated series of emanations between God 
and man, through which it was possible for God to approach 
man and matter. ‘They thus undermined the mediation of 
Christ. They taught asceticism as a means of grace, and 
esoteric knowledge as a way of salvation. They were the 
forerunners of the Gnostic heresy. 

The Epistle vindicates the deity of Jesus Christ and his sole 
Lordship and mediation in our salvation ; exhibits the inde- 
scribable fulness of the Godhead in Him as creator, preserver, 
and redeemer; declares that both the way and the results of 
reconciliation are not through philosophy, but through the 
revelation in Christ; warns them against the folly and deceit 
of such mystic philosophies. The practical exhortations are 
similar to those in Ephesians. 

Its authenticity cannot be questioned on any substantial 


grounds. 





EPISTLE TO THE COLOSSIANS. 


GENERAL OUTLINE. 


SALUTATION (ch. 1. 1, 2) ; Expression of thanksgiving (1. 3-8) ; 
Prayer of the apostle for the church, with thanksgiving (1. 9-12) 3 
The redemptive work and the glory of Christ (1. 13-23); An 
expression of joy in the midst of sufferings in view of his work 
as an apostle (1. 24-29); An expression of anxiety (2. 1-3) ; 
Warnings against false teachers, with touching references to their 
first profession of faith in Christ (2. 4-15) ; Special warnings 
(2. 16-23) ; Exhortations, to seek those things which are above ; 
to mortify the members which are upon the earth; to be kind, 
forbearing, loving, thankful (3. 1-17) ; Special exhortations to 
wives, husbands, children, fathers, servants, masters (3. 18 to 
4.1) ; Further exhortations (4. 2-6) ; Commendations and salu- 
tations (4. 7-17); Closing salutation with Paul’s own hand (4. 18). 


Cuap. I. verses 1, 2. Cf. Eph. 1. 1, 2. --- καὶ Τιμόθεος, axd Timothy ; 
not thus introduced in Eph.; may have been the amanuensis of this 
epistle.—6 ἀδελφός, the brother (in Christ).—Tots . . . ἁγίοις (may be 
viewed as adj. or as subst.) κτέ. For the two constructions, see R. V. 
In Eph. 1. 1, and in the address of other epistles (Rom. I. 7, 1 Cor., 2 Cor., 
Phil.), ἁγίοις is subst. —év Χριστῷ, closely united in sense w. πιστοῖς 
ἀδελφοῖς, faithful brethren in Christ. — χάρις ὑμῖν κτέ. Cf. Rom. 1. 7, 
note. 


Vv. 3. 4, to verse 9. Thanksgiving for the Christian character of the 
church in Colossae. — Htxapiorotpev, We (i.e. Paul and Timothy) give 
thanks. — τῷ θεῷ kal πατρὶ κτέ. Cf. Eph. 1. 3,and17,notes. W-H. omit 
kal, so also R. V., to God, the Father of etc. — πάντοτε may be joined w. 
εὐχαριστοῦμεν (So Meyer, Braune, et al.), or w. προσευχόμενοι (EIl., Alf., 
et al.). The latter certainly seems preferable (cf. R. V.); unless, indeed, 
its force extends over the whole clause, the two ideas, thanksgiving and 


438 NOTES ON COLOSSIANS. 


prayer, being closely united and not separated in the apostle’s mind, so 
that “always ” with him might be predicated of both. —ept ὑμῶν, appar- 
ently = ὑπὲρ ὑμῶν, verse 9.— ἀκούσαντες, both temporal and causal, after 
having heard and because we have heard.—riv πίστιν... ἐν Χρ- Ἶησ-, 
your faith (belief and trust) zz Christ Fesus “as the sphere or substra- 
tum of the πίστις, that in which the faith centres itself.” Ell.).— ἣν ἔχετε, 
which you have. It would have been grammatical, and more usual, if the 
article τήν had been repeated after ἀγάπην (st. ἣν ἔχετε), and this read- 
ing is found in some MSS. W-H. include ἣν ἔχ- in brackets. The words, 
which you have, are more positive and emphatic than the article.— eis 
πάντας τοὺς ἁγίους, Zowards all the saints: lit. into. It was a love which 
extended not simply owards, or up to, all the saints, but into the midst of 
them. 


V.5. διὰ τὴν ἐλπίδα, connected most naturally with the words just 
before, the love which you have for all the saints on account of the hope 
etc. So Chrys., Theoph., Calvin, Meyer, Alf., Ell., et al. ἐλπίδα here by 
metonymy for the object of hope, that which is hoped for. Cf. Rom. 8. 
24, Gal. 5. 5, notes. “The love they entertained towards the ἅγιοι was 
evoked and conditioned by no thought of any earthly return (compare 
Calvin), but by their hope for their μισθός in heaven.” Ell.).—rhy ἀπο- 
κειμένην Kré., which is laid up (lit. laid away) for you in heaven (a place 
of absolute safety. Cf. Matt. 6. 20, Luke 12. 33).— ἣν προηκούσατε, of 
which ye heard, or have heard, before. It is not necessary to give any 
more definite meaning to mpo-, referring it to any particular time in the 
past. — év τῷ λόγῳ τῆς ἀληθείας τοῦ εὐαγγελίου, 77 the word of the truth 
of the gospel, i.e. in the word containing, embodying, the truth which 
belongs to the gospel. Cf. Eph. 1. 13, Gal. 2. 5, 14. 


V.6. τοῦ παρόντος εἰς ὑμᾶς, which has come into the midst of you (not 
simply wz~o you): παρεῖναι w. eis is not unfrequent in classic writers. — 
καθὼς... ἐστίν, even as it is also in all the world. Cf. Matt. 13. 38, the 
field is the world. “Inall the world indicates the whole world as the 
field in which the gospel is found and which it will permeate.” Braune. 
- καρποφορούμενον καὶ αὐξανόμενον (agree w. the subj. of ἐστίν), bear- 
ing fruit and increasing (or growing); a figure taken from a fruit-bearing 
tree, indicating the proper effect of the gospel, and its extension. —KaQas 
καὶ ἐν ὑμῖν, ever as (it bears fruit) among you, or in you, also (as well as 
in all the world). —aq@’ ἧς ἡμέρας : anteced. in relat. clause, = ἀπὸ τῆς 
ἡμέρας ἐν ἣ, from (or since) the day in which, from the day when. — ἠκού- 
ware. Many supply here the idea τὸ εὐαγγέλιον, you heard (it, i.e. the 
gospel). So Alf., Ell., Meyer, Eadie, Riddle. Others make τὴν χάριν 
κτέ. the object of both verbs, you heard and knew the grace of God. So 
De Wette, Braune, R. V. The latter seems more natural grammatically, 
and the thought is equally clear.—év ἀληθείᾳ (emphat. position), zz 


CHAPTER I. 7-9. 439 


truth, qualifies the whole preceding expression (verbs and object acc.), 
and suggests a contrast with the doctrines of the false teachers who had 
crept in among them. 


Vv. 7,8. καθώς, even as (denoting manner, not cause, and closely con- 
nected w. ἐν ἀληθείᾳ). --- ἐμάθετε ἀπὸ ᾿Εἰπαφρᾶ (ist declens.) κτέ., you 
learned from Epaphras (mentioned again in 4.12, Philem. 22. Probably 
not the same as Epaphroditus Phil. 2. 25), our beloved fellow-servant; one 
of the first, and perhaps the very first, preacher of the gospel in Colossae. 
He is here fully endorsed by the apostle. — ὅς ἐστιν xré., who is faithful 
. for you (in your behalf) as a minister of Christ ; a further commendation. 
W-H. prefer ὑπὲρ ἡμῶν. So R. V. on our behalf. (διάκονος, rendered min- 
ister, servant, deacon.) —0 καὶ δηλώσας ἡμῖν, who also (an additional state- 
ment concerning Epaphras) made known, made plain, to us.— tiv... 
ἀγάπην ἐν πνεύματι (closely connected in sense: the omission of τήν after 
ἀγάπην is in keeping with N. Test. usage. Cf. Winer, § 20,2), your love in 
the Spirit, i.e. in the Holy Spirit, as the vital atmosphere in which their 
love existed. It seems irrelevant to inquire whether their love to Paul 
(so Chrys. et al.), or their love to one another (so De Wette, Olsh., et 
al.), or their love to Epaphras (so Meyer), is here meant. As the clause 
stands without particular qualification, it naturally includes all these, — 
Christian love, brotherly love, in the Spirit. 


V. 9. Διὰ τοῦτο, Ox this account, viz. all that is said from verse 4; 
particularly their faith and love.— καὶ ἡμεῖς, we also, i.e. Timothy and 
I on our ραϑτί. --- ἠκούσαμεν, we heard (12, 1. 6. the account of your faith 
and love). —ovd παυόμεθα. Cf. Eph. 1. 16, note; also verse 3.— προσευ- 
χόμενοι, Praying, the generic word; αἰτούμενοι, asking, begging, spoken 
of any earnest request to any person. The two together intensify the 
thought. — ἵνα πληρωθῆτε κτὲ., the object and the substance of the 
prayer, that ye may be filled, made full, etc. — τὴν ἐπίγνωσιν, acc. of re- 
mote object w. the pass. voice, st. gen., see L. & Sc. πληρόω. ἐπίγνωσις 
is often rendered fill knowledge; but a full knowledge of God’s will 
is not possible for the finite mind; hence, perhaps we may render it, 
a definite, or positive, knowledge; in distinction from a vague, doubting, 
hesitating, knowledge. —év πάσῃ σοφίᾳ κτέ. Connect closely in thought 
w. the verb. Lit. 2 order that (being) in all spiritual wisdom and under- 
standing ye may be made full as regards the definite knowledge of his (God’s) 
will. I see no necessity for regarding ἐν here as instrumental ; but rather 
as denoting the sphere in which the action of the verb takes place. Cf. 
Eph. 1.8; also notes on Eph. 3. 19, and 5.18. Connect πνευματικῇ w. 
both nouns, 77: all wisdom and understanding imparted by the Spirit, i.e. 
the Holy Spirit. (σοφία is the generic word: σύνεσις, fr. συνίημι, the act 
of putting together and comparing, intelligence: cf. φρόνησις, Eph. 1. 8.) 
The opposite of πνευματικός is σαρκικός, 2 Cor. I. 12. 


440 NOTES ON COLOSSIANS. 


V. 10. περιπατῆσαι κτέ. (infin. denoting purpose, epexegetical of va 
πληρωθῆτε κτὲ.), to walk etc., ut amluletis (Vulg.), that ye walk, etc. — 
ἀξίως τοῦ κυρίου, worthily of the Lord, i.e. of Christ. So κύριος is usually, 
perh. always, to be understood in Paul’s epistles. “In the gospels, 2 Pet., 
and James, it commonly refers to God, but in 1 Pet. 2. 13, to Christ.” HL. 
—els πᾶσαν ἀρεσκίαν (ἀρεσκείαν, Meyer, Winer, § 6,1, g.; ἀρέσκειαν, Alf., 
Ell., Lachm.), sto all pleasing, directing attention and effort zo, enter- 
ing into, every form of pleasing, every action that is pleasing. — Meyer calls 
attention to the three clauses describing more particularly περιπατῆσαι 
ἀξίως Kré., viz. (1) ἐν παντὶ ἔργῳ ἀγαθῷ κτὲ., (2) ἐν πάσῃ δυνάμει KTE., 
(3) μετὰ χαρᾶς κτὲ. --- ἐν παντὶ ἔργῳ ἀγ., 2 every good work ; “sphere in 
which the καρποφορία is manifested.” Ell. — αὐξανόμενοι τὴ ἐπιγνώσει 
Kré., increasing in the (definite) knowledge of God. Many regard the dat. 
here as instrumental, dy the knowledge etc. So Alf., Ell., Riddle, et al. 
I much prefer the rendering iz, or 7” respect to, dat. of reference: “the 
dat. denoting that with respect to which a statement is made.” Good. 
§ 184. 4. Jn every good work, not in a life of indolence, bearing fruit and 
growing in respect to a clear and definite knowledge of God. Note that 
Paul does not undervalue, any more than James, every good work. 


Vv. 11,12. ἐν πάσῃ δυνάμει κτέ. (the second clause describing περι- 
πατῆσαι ἀξίως KTé.), 2% all power, or in every (form of) power, made power- 
Jul according to the might of his glory. κατὰ κτέ. denotes the pattern, or 
the kind, according to which the Christian is made powerful. τῆς δόξης, 
possessive gen. Cf. Eph.1.6. For the three words, δύναμις, κράτος, ἰσχύς, 
cf. Eph. 6. το, note. — ες πᾶσαν ὑπομονὴν καὶ μακροθυμίαν, with a view 
to, or entering into, all patience and longsuffering: “to lead you into every 
form of patience and longsuffering.” Ell. ὑπομονή, a remaining under, 
endurance, stedfastness, fortitude ; μακροθυμία, a mind, courage, to bear long. 
Cf. Rom. 2. 4, note. — μετὰ χαρᾶς may be joined with what precedes. So 
R. V., Alf., De Wette, Braune, W.-H., and many others. Or it” may be 
connected w. εὐχαριστοῦντες xré. So Ell., Meyer, Huther, Ewald, 
Lachm., and many others. The ancient scholars and versions seem 
about equally divided. Viewing the structure of the entire sentence, 
the latter seems to me more natural; with joy giving thanks etc. (the 
third clause describing περιπατῆσαι κτὲ.). --- τῷ πατρὶ τῷ ἱκανώσαντι κτέ,, 
to the Father who made you able, who qualified you, (to enter) into the part 
(or the portion) of the allotment (or the inheritance) of the saints in light. 
Meyer et al. read ἡμᾶς, st. ὑμᾶς, made us able, or meet. ἐν τῷ φωτί is best 
viewed, I think, as qualifying the words τοῦ κλήρου τῶν ἁγίων, of the in- 
heritance of the saints (which is) 7x light (τῷ viewed as generic article). It 
may suggest the thought that there is another inheritance which is not in 
light, but in outer darkness. 


V.13. ὃς ἐρύσατο (ἐρρύσατο, Alf., Ell., et al., Lex. ῥύομαι) ἡμᾶς, who 


CHAPTER. 1. 14-17. 441 


drew us, rescued us. Note the transition at this point, from the duty 
and privileges of the Christian, to the work and character of Christ in 
vv. 14 ff.—ék τῆς ἐξουσίας κτέ., from, out of, the power, the authority, of 
darkness. ἐξουσία, as distinguished from δύναμις, κράτος, ἰσχύς, may often 
be rendered authority. See L. & Sc. “darkness,” i.e. the powers which 
have their abode in darkness. — καὶ μετέστησεν (μετά, Lat. trans, ἵστημι, 
to put, to place) εἰς τὴν κτέ., and translated, transported, us into (lit. placed 
us over into) the kingdom of the son of his love (descriptive gen., “‘the son 
upon whom his love rests.” Alf.). This is presented as a historic fact, 
which took place at our conversion. Note the two points: the rescue, 
and the placing over into the kingdom of his son. Can any human 
power, or any power of darkness, reverse what God has done? 7% βασι- 
λεία τοῦ υἱοῦ, ἣ βασιλεία τῶν οὐρανῶν, ἡ βασιλεία Tov θεοῦ, all denote one 
and the same kingdom. 

Vv. 14,15. ἐν ᾧ, 2x whom (not dy etc.).— ἔχομεν, not fut., not past, 
but pres., we have, are having. —Thv ἀπολύτρωσιν. The article may be 
viewed as denoting that which is well known, or as an unemphatic possess. 
pron., or as the generic article; ¢e (well known) redemption (Ell., B. U.), 
or our redemption (Alf., R. V.), or simply redemption. — τὴν ἄφεσιν τῶν 
Gp-, explanatory appos. w. τὴν ἀπολύτ-, the forgiveness, or the remission, of 
sins, or of our sins. Cf. Eph. 1. 7, notes. — After telling what we ave in 
Christ, the apostle proceeds to speak of the exaltation of Christ, to tell 
what Christ is: ὅς ἐστιν εἰκὼν τοῦ θεοῦ τοῦ ἀοράτου, who zs the image, the 
likeness, of the invisible God: Bild Gottes des unsichtbaren (Meyer): εἰκών, 
predicate ; hence without the article in Greek. With the expression 
here, cf. 2 Cor. 4. 4, Heb. 1. 3.— For the further use of εἰκών, cf. Rom. τ. 
23, ὃ. 29. — For the three most important passages in the epistles of Paul 
which speak of the person and exaltation of Christ, compare with this 
Eph. 1. 20-23, Phil. 2. 6-11. “Christian antiquity has ever regarded the 
expression ‘image of God’ as denoting the eternal Son’s perfect equality 
with the Father in respect of his substance, nature, and eternity.” Ell.— 
πρωτότοκος πάσης κτίσεως, the first-born, or first-begotten, before every crea- 
ture, or before all creation, i.e. begotten and born before any created thing 
came into existence. After describing the relation of Christ to God, the 
Creator, the apostle here states his relation to that which is created. For 
the gram. const. cf. Jno. 1. 15. πρῶτός μου, first in relation to me, 1. 6. 
BEFORE me. πάσης κτίσεως is not gen. of the whole w. πρωτότοκος, but gen. 
of comparison. So EIll., Meyer, et al. Cf. Winer, § 35, 4, Note. Thus 
we may, I think, correctly render, born before every created thing (just as we 
must render πρῶτός μου, BEFORE me); “vor jedem Geschopf geboren.” 
Meyer. For this meaning of κτίσις, cf. Rom. 1. 25, 8. 39, Heb. 4. 13. 


Vv. 16,17. These two verses distinctly and emphatically confirm the 
rendering of πρωτότοκος πάσης κτίσεως. ---ὅτι... τὰ πάντα, because in 


442 NOTES ON COLOSSIANS. 


him (as the sphere, “the creative centre of all things, the causal element 
of their existence.” Ell.) a// things were created, i.e.in him all things 
which were created had their origin, came into existence: hence, he could 
not himself be included among the things created, not even though the 
first of them in the order of creation. Note the frequent use of τά w. 
πάντα in N. T. all things, distinctly and definitely, not in general and 
vaguely. Cf. Win. § 18, 8. The following clauses describe with great 
emphasis the meaning of τὰ πάντα, in respect to locality, and in respect 
to character. — εἴτε θρόνοι. . . etre ἐξουσίαι, descriptive of the τὰ ὁρατά 
and the τὰ ἀόρατα, whether thrones or dominions or principalities (gov- 
ernments) or powers (authorities. Cf. verse 13, ποίε). --- τὰ πάντα... 
ἔκτισται. A solemn and emphatic repetition of the thought: αἱ things 
have been created through him and for (or unto) him: ἐκτίσθη, aor., were 
created: ἔκτισται, pf., have been created (up to the present time): eis αὖ- 
τόν, for, or unto, him, the purpose, the end in view. Cf. Rom. 11. 36, 
ὅτι ἐξ αὐτοῦ καὶ δι᾿ αὐτοῦ καὶ cis αὐτὸν τὰ πάντα. See note zz loco. Not 
by any means a contradiction of the statement here in Col.; but showing 
the intimate relationship of the Father and Son. See also Heb. 1. 2; and 
Jno. 1. 3, χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν ὃ γέγονεν. --- καὶ αὐτός, and he (em- 
phat.), he the Creator in contrast with the things created, the τὰ πάντα of 
verse 16 (αὐτός in the nom. is never the simple unemphatic “he.” Meyer. 
Yet in the N. T. it sometimes seems less emphatic than in classic Greek). 
— πρὸ πάντων, dcfore (in the sense of time) a// things: the thought in mpw- 
τότοκος, verse 15, repeated, the pre-existence of Christ.—Ta πάντα. .. 
συνέστηκεν (pf. in form, pres. in meaning), a// things in him consist, stand 
together: out of him, they would fall to pieces, be dissolved. 


V. 18. Second point presenting the exaltation of Christ. After speak- 
ing of him as πρωτότοκος πάσης κτίσεως, he now tells what he is to the 
church, as πρωτότοκος ἐκ νεκρῶν. --- καὶ αὐτός ἐστιν... ἐκκλησίας, and he 
(emphat. as in verse 17) zs the head (emphat.) of the body (his body. Ell.), 
the church. By this figure, the vital union of Christ and the church is 
vividly presented. — ὅς ἐστιν ἀρχή (pred., hence without the article), who 
is the beginning. The relat. ὅς may be translated, as often, by a conj. and 
pers. pron.; and he is etc., or seeing he is (Ell.): ἀρχή, the beginning. The 
words following explain in what sense this is used.— πρωτότοκος ἐκ τῶν 
νεκρῶν, first-born from the midst of the dead. The word πρωτότοκος is per- 
haps here suggested by the expression above in verse 15. His resurrec- 
tion and union with the spiritual body is spoken of as a birth. Others 
had been translated, or had been raised to the natural body to die again. 
He alone was πρωτότοκος ἐκ τῶν νεκρῶν. Cf. Acts 26. 23, I Cor. 15. 22, 23, 
Rev. 1. 5.—tva γένηται... πρωτεύων, iz order that in all things (or 
among all) he might become preéminent : lit. that he might become in all things 
himself (alone) being first. Note the repetition of the stem syilable πρωτ-. 


ΓΗΑΡ ΕΟ 20, 443 


Note also ἵνα w. the subjunc., st. ἵνα w. the optat., regularly in N. Test. 
Greek and also in the later Greek generally. 


Vv. 19, 20. ὅτι, decause, confirmation of the thought just expressed, 
that he himself should become first in all things (or among all).—& 
αὐτῷ, 771. him, i.e. in Christ; placed first for emphasis. —ev8dxnoev κτέ. 
Three constructions are possible. (1), εὐδόκησεν as impers., zt was 
pleasing (to the Father), or z¢ was the good pleasure (of the Father), 
(R. V.); (2), Ze (the Father) was pleased (so Alf., Meyer, Braune, et 
al.) ; (3), the whole fulness (of the God-head) was pleased to dwell (Ell.). 
The second const. seems to me preferable; 1st, because εὐδοκεῖν (a later 
Greek word; classic δοκεῖν) is usually personal; not impers. as in the 
first const. above (cf. 1 Cor. 1. 21, Gal. 1.15); 2d, because εἰρηνοποιή- 
gas, verse 20, is thus made regularly to agree with the implied subj. of 
εὐδόκησεν, sc. θεός. The const. Χριστός as subj. of εὐδόκησεν (Hofm., 
Conyb., et al.), I cannot adopt. I would therefore render, decause he 
(God the Father) was pleased that in him (Christ) all the fulness (or all his 
Julness) should dwell. Whichever of the three constructions is adopted, the 
thought —a most striking and important one — remains the same. — καὶ 
δι αὐτοῦ ἀποκαταλλάξαι (ἀπό, κατά, ἀλλάσσω), Sc. εὐδόκησεν, and through 
him (he was pleased) ¢o reconcile all things unto himself (lit. into himself, 
as the end; the one being into whose character and claims attention was 
directed. The reconciliation was to be no surface work, like the reconcili- 
ation among hostile nations; but intimate, internal, pervading). It seems 
to me more natural to refer αὐτόν to the Father than to the Son, although 
not reflexive in form (which is rare in N. T. Greek. Cf. Eph. 1. 5, εἰς 
αὐτόν, note). —eipnvotroijoas . . . αὐτοῦ, having made peace through the 
blood of his cross (i.e. through the blood shed upon his cross) ; particip. 
denoting manner or means. It seems unnecessary to inquire, as some 
have done, whether the particip. here denotes an act antecedent to that of 
the verb, or synchronous with it. It is sufficient to say that both denote 
accomplished facts; one fact, whether antecedent or synchronous, being 
the means for the accomplishment of the other fact. — δι’ αὐτοῦ, through 
him, an emphatic repetition. — εἴτε τὰ ἐπὶ τῆς γῆς κτέ., also an emphatic 
repetition : appos. w. τὰ πάντα ; whether the things upon the earth or the 
things in the heavens. What, then, does this emphatic declaration of 
reconciliation signify? The best, and in fact the only safe answer, is 
found in the exact signification of the word ἀποκαταλλάξαι, from ἀλλάσσω, 
to effect a change, κατά, intens., and ἀπό denoting departure from something. 
Without Christ, there was no access to God for the sinner, even if he 
had desired it. Christ effected a change (ἀλλάξαι) ; he effected it com- 
pletely (κατά) ; a change from a former state, or relation, to a new one (ἀπό). 
By this change, a way of access to God, a righteous God, was opened up 
to the sinner. God could now be himself righteous, and account as right- 


444 NOTES ON COLOSSIANS. 


eous him who is of faith in Jesus (Rom. 3. 26). This is what the verse 
before us asserts in its relation to ourselves. But it may be said, we know 
that a large part of the world around us, and we are also assured that the 
powers of darkness, are not actually reconciled to God. How, then, are 
we to understand the entire statement? Simply as proleptic. Cf. Eph. 2. 
6, Rom. ὃ. 30. Winer, ὃ 40, 5,2, p. 278. Also the prophetic use of the 
preterite in Hebrew. Green’s Gram. § 262, 4. That which is here spoken 
of as an accomplished fact has only begun to be realized, is already fully 
assured, and will be seen in its entire fulfilment when the new heavens 
and the new earth, wherein dwelleth righteousness, shall appear (2 Pet. 3. 
13, Rev. 21. 1); when the unbelieving and abominable shall have been cast 
out from the new heavens and the new earth and shall have their part in 
the lake that burneth with fire and brimstone (Rev. 21.8); when the devil 
that deceived the nations, together with the beast and the false prophet, 
shall be cast into the lake of fire and brimstone (Rev. 19. 20, 20.10). Cf. 
the interpretations of Meyer and of Braune zz /oco. For a similar train 
of argument, a similar prolepsis, see Heb. 2. 8, 9, ff. With the doctrinal 
statement of Paul in this passage, cf. Eph. 1. 10, note; also 1 Cor. 1 τ 


24-28. 

V. 21. Application to the readers of the epistle.— καὶ ὑμᾶς (obj. of 
ἀποκατήλλαξεν) ποτὲ ὄντας ἀπηλλοτριωμένους (ἀπ-αλλοτριόω, ἀλλότριος, OF 
or belonging to, another), And you, when once, or though once, alienated, 
descriptive of their condition as Gentiles. Cf. Eph. 2.12, note; also Eph. 
4. 18.—kal ἐχθροὺς τῇ διανοίᾳ, and enemies (to God) ix respect to your 
mind (dat. of reference), or 7 your mind. So ἐχθρούς is usually, and I 
think correctly, understood. Meyer, however, regards it as pass., hated (of 
God), and τῇ διανοίᾳ, as dat. of cause or means w. both words, ὄν reason 
of your mind alienated and hated (of God). For this use of ἐχθρούς, he 
refers to Rom. 5. 10, 11. 28.—éy Tots ἔργοις τοῖς πονηροῖς (emphat. position), 
in the works which are evil, the sphere or circle in which they moved. — 
νυνὶ δὲ (as though an independent sentence had preceded) ἀποκατήλλα- 
ξεν, yet now (in contrast w. ποτὲ ὄντας) hath he reconciled. 15 the subj. of 
the verb God the Father? (so Alf., Ell., Riddle, et al.) or is it the Son? 
(so Chrys., Theod., Beza, Calvin, De Wette, Ewald, et al.). Meyer, 
Braune, et al. read ἀποκατηλλάγητε, ye were reconciled, and understand it 
as accomplished by the Father, but through the Son. With the reading 
ἀποκατήλλαξεν, it is perhaps more natural to understand the same subj. 
as for εὐδόκησεν, i.e. God the Father, yet I do not by any means feel 
certain of this. 

V. 22. ἐν τῷ σώματι τῆς σαρκὸς αὐτοῦ (the sphere in which the recon- 
ciliation was accomplished), zz the body of his flesh. This expression 
becomes intelligible when it is recollected that Christ was now existing 
in the σῶμα πνευματικόν. ---- διὰ τοῦ θανάτου, through, by means of, his death. 


CHAPFERS kk 23... 24. 445 


-- παραστῆσαι (παρ-ἰστημι) ὑμᾶς Kré., to present you, to cause you to stand 
(infin. of purpose w. ἀποκατήλλαξεν). --- ἁγίους kal ἀμώμους kal ἀνεγκλή- 
Tous (a priv., ν euphonic, ἐγκαλέω), holy and without blemish (R. V.), 
without blame (L. & Sc., Alf., Ell.; untadelig, unblamable, Meyer, Braune) 
and unreprovable, i.e. not liable to any accusation. The translation of 
ἄμωμος (a priv.; μῶμος, a brand) in the R. V. (without blemish) certainly 
appears preferable in this and other passages. Cf. Eph. 1. 4. --- κατενώ- 
mov αὐτοῦ, before him, in his presence. Does αὐτοῦ here refer to Christ 
(so Meyer, Braune) or to the Father (so Alf., Ell., et al.) ? Cf. Eph. 1. 4, 
note. Taking the entire sentence, I am decidedly inclined to the opinion 
of Chrys. and the older expositors generally, to understand Χριστός as 
the subj. of ἀποκατήλλαξεν, and αὐτοῦ as referring to the Father. Christ 
has now effected a reconciliation in... through ...to present you... before 
the Father. 

V. 23. The condition of being thus presented. — εἴγε ἐπιμένετε τῇ 
πίστει, 27 at least you continue in the faith, or abide upon (ἐπι-, resting upon) 
the faith. The manner of abiding is indicated in what follows ; first, in 
the positive, then in the negative, form. — τεθεμελιωμένοι (θεμελιόω, θεμέ- 
Atos, a foundation-stone) καὶ ἑδραῖοι (fr. ἕδρα, a seat, a base), grounded 
(placed on a foundation-stone) and stedfast (sitting firmly, fixed, settled). - 
The metaphor is that of a firm foundation and a fixed position on it. 
Cf. Eph. 3. 18, for a metaphor somewhat different. — kal μὴ μετακινούμε- 
vow (pres. pass. fr. werd, denoting change; and κινέω, to move), and not 
being moved, not constantly changing, or habitually shifting. See Lex. — 
ἀπὸ τῆς ἐλπίδος κτέ., away from the hope of the gospel (the hope belonging 
to, and arising from, the gospel) which (gospel) ye heard (ἀκούω may take 
either the acc. or gen. so that οὗ need not be regarded as an instance 
of attraction). — τοῦ κηρυχθέντος (κηρύσσω) KTé., which was preached, 
heralded, in ail creation under heaven (R. V.), or in the presence of, in the 
hearing of, every creature (Ell., Meyer); a popular form of expression 
which no reader of the epistle would misunderstand. Cf. Matt. 13. 38, 
The field is the world. The proclamation had already been made freely, 
to every human being alike, without any limits of race or government or 
. condition in life. Cf. verse 6, note: also πάσης κτίσεως, verse 15, where 
also the article is omitted. — od... διάκονος, of which (gospel) 7 decame a 
minister, a servant (cf. verse 7, note. Eph. 3. 7, note). 


Vv. 24-29. Paul here dwells on the thought οὗ... διάκονος in verse 23. 


V. 24. In this verse, Paul speaks particularly of his sufferings ; in the 
following, of his important calling. — Νῦν χαίρω, Vow (understood here 
as temporal ; “ow, with the chain round my wrist.” Eadie: contrasted 
with the past time, οὗ ἐγενόμην κτέ.) 77 rejoice, am rejoicing. — ἐν τοῖς 
παθήμασιν, 77 (i.e. iz the midst of; not, on account of) my (article for 
the unemphat. possess. pron.) sufferings. For a similar thought, cf. 


446 NOTES ON COLOSSIANS. 


Phil. 1. 18, 2. 17, Rom. 5. 3, 2 Cor. 7. 4.— ὑπὲρ ὑμῶν, for, in behalf of, 
you. "The same words would be applicable addressed to other churches, 
—kal ἀνταναπληρῶ, and am filling up in turn (ἂντί), or on my part.— 
τὰ ὑστερήματα κτέ. I cannot adopt the ordinary rendering of these 
words, that which is lacking, the deficiencies, of the afflictions of Christ. 1 
do not like these terms (that which is lacking, the deficiencies) as thus 
applied. I would rather understand ὕστερήματα in the earlier classic 
sense, that of é#me rather than of guantity (cf. Lex. ὕστερος, ὕστερον, ὕστε- 
péw), and render the sentence, / am filling up in turn those of the afflictions 
of Christ (belonging to Christ, such as Christ suffered) which are left behind, 
which come afterwards. There was no deficiency in afflictions or anything 
else belonging to Christ; but afflictions such as he suffered come after- 
wards as the lot of all who follow in his steps. Paul experienced them 
in large measure, and every truly Christian man experiences them now. 
Cf. Rom. 8.17, 2 Cor. 1. 5, Phil. 3. 10.—év τῇ σαρκί pov, connect closely 
in thought with the verb, 7 am filling up on my part in my flesh (in my 
Jrail, mortal body) etc.— ὑπὲρ... ὅ ἐστιν ἡ ἐκκλησία, for the sake of his 
body, which is the church. Cf. verse 18. 


V. 25. ἧς... διάκονος. Cf. verse 23. There spoken of as a minister 
(or servant) of the gospel; here, as a minister of the church, the body of 
Christ: “qui evangelio servit, idem ecclesiae servit.” Grotius.—kara 
τὴν οἰκονομίαν τοῦ θεοῦ, according to the stewardship of God (gen. of 
source). The office of steward (οἰκονόμος or oikodeomdérns) was well 
known at that time; and Paul in using this metaphor compares his own 
position, as διάκονος of the church, to that of a steward. — τὴν δοθεῖσάν 
μοι εἰς ὑμᾶς, which was given to me for you: εἰς indicates the direction 
of thoughts and efforts zzto the midst of. The statement by no means 
implies that Paul’s stewardship related to the Colossians alone and would 
not be so understood. They were an integral part of the household in which 
he was appointed as a steward.— πληρῶσαι (infin. denoting purpose w. 
δοθεῖσαν) Tov λόγον τοῦ θεοῦ, to fulfil (make full) the word of God (not 
alone in respect to its contents, but also in respect to its destiny, its 
spread thoughout the Gentile world). Cf. Rom. 15. 19, note. 


V. 26. τὸ μυστήριον κτέ., explanatory appos. w. τὸν λόγον τοῦ θεοῦ, 
the mystery which has been hidden for ages and generations (an emphatic 
and solemn form of expression, only here in N. T.): ἀπό here in the sense 
of time, sizce (or beginning from) the ages and since the generations: von 
den Zeitaltern her und von den Generationen her. Meyer. Not synonymous 
Ww. πρὸ τῶν αἰώνων. The counsel was formed πρὸ τ. ai-, but hidden ἀπὸ 
τ. ai-. Cf. Eph. 3. 5,9; also 1.9. By the mystery here spoken of, the 
apostle seems to mean the same as in Eph. 1. 9, ff. and 3. 2, ff. — viv δὲ 
(cf. νυνὶ δέ, verse 21, note) ἐφανερώθη κτέ., but now has been manifested, 
made plain, to his saints. (The idea is not to be limited, as it has been 


CHAPTER 1. 27, 28. 447 


by some, to the apostles and prophets of the N. Test. ; but the word is to 
be taken in its usual and fullest sense. ) 

V. 27. οἷς ἠθέλησεν γνωρίσαι, 2o whom God willed (so Alf., Ell., Meyer, 
Braune, B. U.) to make known ; God was pleased (R. V.) to make known. 
The first rendering of ἠθέλησεν seems more exact. —tt τὸ πλοῦτος τῆς 
δόξης κτέ., what is the wealth of the glory of this mystery among the Gentiles, 
i. e. what is the wealth (or the riches) of the glory belonging to this mystery, 
a wealth of glory among the Gentiles.— ὅς agrees with the predicate Χριστός, 
Winer, ὃ 24, 3. p. 166. It is not quite certain to what it refers, whether 
to the idea of the entire preceding clause (De Wette, Eadie), or to τὸ 
πλοῦτος (Meyer et al.), or to μυστηρίου (Chrys., Alf., Ell., et al.). Either 
is intelligible and makes good sense. The last is generally preferred. — 
ὅς ἐστιν Xp- ἐν ὑμῖν, ἡ ἐλπὶς κτέ., which (mystery, or which wealth) zs 
Christ in you, the hope of glory. “ Christus in gentibus, sammum illis tem- 
poribus paradoxon.” Bengel: ἐν ὑμῖν, 7x you (R. V.), among you (EL, 
Alf., Riddle ; “ «ster euch,’ Meyer). Both renderings are correct gram- 
matically and in thought; “ not to be confined to the rendering 272 you 
individually, though this is the way in which Christ is among you.” Alf.: 
among you corresponds. to the rendering in R. V. of ἐν τοῖς ἔθνεσιν, among 
the Gentiles. The Greek ἐν includes both ideas, zz and among. Note the 
striking expression Χριστὸς ἐν juiv. Paul does not say, the knowledge of 
Christ, or the love of Christ, but simply and emphatically, CAvist in and 
among you! ἡ ἐλπὶς τῆς δόξης, apposit. w. Χριστὸς ἐν ὑμῖν. Christ among 
you, this is the mystery now made plain: the hope of glory, this is wealth, 
true riches! Cf. the expression in Rom. 8. 24. τῇ yap ἐλπίδι ἐσώθημεν, 
and the contrast ἐλπίδα μὴ ἔχοντες, Eph. 2. 12. 

V. 28. ὅν refers to Χριστός as described in verse 27, the wealth of the 
glory of this mystery among the Gentiles; not the Christ after the Jewish 
conception and expectation. — ἡμεῖς (emphat.), we, i.e. Paul and Timothy 
- and other preachers among the Gentiles of the same views, in distinction 
from the Judaizing teachers. — καταγγέλλομεν, preach, announce, proclaim ; 
pres. tense, denoting what is habitual. — vovOerotvres . . . διδάσκοντες κτέ,, 
participles denoting the character of the proclamation: πάντα ἄνθρωπον 

.. πάντα ἄνθρωπον, emphat. repetition, every man, Gentile as well as Jew: 
ἐν πάσῃ σοφίᾳ, the sphere in which the νουθετοῦντες and διδάσκοντες are 
accomplished: admonishing, warning (points to the μετανοεῖτε of the 
gospel message. Meyer, Ell.) every man and teaching (lays the foundation 
for the πιστεύετε. Meyer, Ell.) every man in all wisdom. Cf. Eph. 1. 8, 
note.—va παραστήσωμεν πάντα ἄνθρωπον (repeated again with em- 
phasis) τέλειον ἐν Xp-, 2 order that we may present (cf. παραστῆσαι, verse 
22) every man perfect in Christ: ἐν Χριστῷ defines the character of the 
τελειότης, and the sphere, the only sphere, in which it becomes possible, 
and is actually realized. 


448 NOTES ΟΝ COLOSSIANS. 


_ V. 29. εἰς 8 (relates to the entire thought in the preceding clause), for 
which end: eis denotes that zz¢o which the attention and the energies are 
directed, end in view, purpose.— καὶ κοπιῶ (κοπιάω), 7) toil also (as well 
as preach). Note the change to the sing., thus individualizing the apos- 
tle himself. — ἀγωνιζόμενος, striving, intensifies the idea of koma. It seems 
irrelevant to inquire, as many have done, whether this refers to outward, 
or to inward, striving. Why not both? The one does not often take 
place without the other. In 4. 12, a limiting clause is added: but in 
I Tim. 4. 10, it stands as here without a defining clause.— κατὰ τὴν 
ἐνέργειαν αὐτοῦ (naturally refers here to Χριστῷ), according to his working 
(Ais energy) that works in me in power (emphat.); not in proportion to 
his own unaided strength, but according to the working of Christ that 
works powerfully in him. This inward working, however, would natu- 
rally lead, and did actually lead, to outward manifestations of the most 
marked character. 


CuHap. II. (See GENERAL OUTLINE.) 


V.1. Θέλω γὰρ (epexegetic, explanatory of 1. 29) ὑμᾶς εἰδέναι, For 7 
wish you to know, [ would have you know (B. U., R. V.); a more accurate 
rendering than, 7 would that ye knew (O. Ν.). --- ἡλίκον ἀγῶνα ἔχω, how 
great a striving (οἴ. ἀγωνιζόμενος, 1. 29) 7 have, how greatly I strive. (This 
seems to refer chiefly, if not entirely, to an internal striving.) — ὑπὲρ ὑμῶν 
καὶ τῶν ἐν αοδικίᾳ (Λαοδικείᾳ, Alf., Ell., Treg.), for you (Colossians) and 
those in Laodicea (a neighboring city, exposed to like dangers from teach- 
ers of false doctrines). —kal (sc. πάντων) ὅσοι οὐχ ἑόρακαν (ἑώρακαν, Lach., 
Tisch. 7th edit., Treg., et al., Alexandrian for Att. ἑωράκασι) κτὲ., and (in 
fact) for as many as ( for all who) have not seen my face in the flesh. This 
evidently implies that the Colossians and Laodiceans had not seen Paul ; 
and there is no statement elsewhere contradicting this view. Though 
they must have known the character and doctrines of Paul very well, they 
had not known him, as we say, Zersonally ; and this is what ἐν σαρκί 
naturally means. 


Vv. 2,3. ἵνα παρακληθῶσιν (παρακαλέω) Kré., in order that their hearts 
may be comforted (connect ἵνα w. ἀγῶνα ἔχω). Always bear in mind the 
full meaning of παρακαλέω, which no one English word expresses ; espe- 
cially the meaning, Zo exhort, to encourage. The Christians in Colossae 
and Laodicea would need exhortation and encouragement, in their pres- 
ent exposure to the influences of heretical teachers, not less than conso- 
lation. — συμβιβασθέντες (fr. συμβιβάζω ; the particip. agrees w. the logical 
subj. of the verb, the persons referred to. Cf. Eph. 4. 2): ἐν ἀγάπῃ, deing 
brought together, united, in love; particip. denoting manner or means. 
The metaphor, ἐφ together, is not in the original. —kal εἰς πᾶν πλοῦτος 


CHAPTER II. 4-7. 449 


«ré.,a Change of const. from the element 77 whzch to the state zxto which ; 
being united in love and (entering) zuto all (the) wealth, all riches, of the 
Jull assurance of understanding: “um durch jene Vereinigung in den 
Besitz dieses ganzen Reichthums zu gelangen,” (2 order to come into the 
possession of this entire wealth through that union). “ai connects the ἐν- 
relation of συμβιβασ- with the eis-relation.” Meyer. —eis ἐπίγνωσιν xré., 
parallel const. w. eis πᾶν πλοῦτος, ἐγεέο a (definite) knowledge of the mystery 
of God, (even) Christ (Χριστοῦ appos. w. τοῦ μυστηρίου). ‘This clause 
presents the one grand object for the exercise of the human understand- 
ing. Cf. 1. 26 ff.— ἐν ᾧ (refers most naturally to Χριστοῦ) Kré., 12 whom 
are all the treasures of wisdom and knowledge hidden away. He who has 
come into a definite, distinct, knowledge of Christ is ushered into the 
midst of all these treasures. On the words σοφίας and γνώσεως, cf. 
Rom. 11. 33, note. 

V. 4. τοῦτο λέγω, Zhis (verses 1-3) 7 say. Bear in mind the situation 
of these churches, with tendencies to ascetic and theosophic ideas, and to 
that incipient Gnosticism which afterwards became more fully developed 
into dangerous and strange forms of heresy. See Alford’s Introduction 
to this Epistle. —tva...mapadoylferat (παρά, aside ; λογίζομαι w. acc., 
to lead by reasoning) ἐν πιθανολογίᾳ, that no one, in using persuasive, plausi- 
ble reasoning, may lead you aside, astray, by reasoning ; a plain reference 
to the heretical teachers, who sought by plausible speech to undermine 
the teachings and the influence of Paul. πιθανολογία only here in N. T.; 
παραλογίζομαι only once besides, in Jas. 1. 22. Both occur in classic 
Greek, yet very rarely. 

V.5. εἰ γὰρ... ἄπειμι, For 7. am absent, or though I am absent as it 
vegards the flesh, i.e. though I am absent in body: καί emphasizes τῇ σαρκί 
{L. ἃ Sc. καί, B. 2), not easily rendered: τῇ σαρκί, dat. of reference. — 
ἀλλὰ τῷ πνεύματι σὺν ὑμῖν εἰμί, yet as it regards the spirit, in spirit, Tam 
with you (in company with you). —yxalpwv καὶ βλέπων, rejoicing and seeing. 
‘The first particip. denotes simply the relation of time; the second, the 
causal, as well as temporal, relation. — ὑμῶν (emphat. posit., suggesting 
a contrast with other churches) τὴν τάξιν, your order. Though the Co- 
lossians were assailed by heretical teachers, yet it appears that their order, 
their discipline, merited this commendation. — καὶ τὸ στερέωμα (a later 
Greek word; often in the LXX: only here in N. T.: fr. στερεός, frm, 
hard, solid; στερεόω, to make firm, or solid; στερέωμα, that which has been 
made firm, or solid) τῆς εἰς Xp- πίστεως ὑμῶν, the fact that your faith in 
Christ has been made firm, solid: στερέωμα approaches very near the idea 
of the abstract orepedrns, and may be rendered the firmness, stedfastness 
(cf. the rendering of ὑπομονή in the R. V.) etc.; εἰς Xp-, the person zxZo 
whom attention is directed, 27:20 whom our faith enters. 


Vv. 6,7. From the warning and commendation above, the exhortation 
29 


450 NOTES ON COLOSSIANS. 


‘here given. — ‘Qs (denoting manner) οὖν... περιπατεῖτε, As therefore ye 
recetved (an accomplished fact) Christ Fesus the Lord (a solemn and em- 
phatic expression; not elsewhere in N. T.), wad (pres. tense; continued, 
habitual, action) 7 4im (“as the sphere and element of your Christian 
course.” Ell.). — ἐρριζωμένοι (ῥιζόω) καὶ ἐποικοδομούμενοι (ἐπ-οἰκοδομέω) 
ἐν αὐτῷ καὶ βεβαιούμενοι (βεβαιόω) τῇ πίστει, having been rooted and being 
(continually) duct up in him, and being (continually) made firm in respect 
to the faith, or in your faith. Note that ἐρριζωμένοι is perf., implying an 
action finished: the other two participles are pres., implying an action 
continued. The being built up and made firm are a progressive work. 
The ἐπ- in composition suggests the idea of the foundation. — καθὼς ἐδι- 
δάχθητε (διδάσκω) even as, just as, ye were taught, when you first received 
the gospel. Their progress was to consist in being built up in Christ and 
made firm in the faith; not in modifications of their earliest teachings. — 
περισσεύοντες ἐν εὐχαριστίᾳ (being περισσός, over and above), abounding 
in thanksgiving. I can see no reason whatever for making this clause 
subordinate to βεβαιούμενοι, as some understand it. The const. and thought 
are coordinate with the preceding participles. All are alike and equally 
important. 


V. 8. A more specific exhortation in view of the dangers surrounding 
the Colossians. — βλέπετε μή τις κτέ., Beware lest there shall be some one 
carrying you off as plunder, as spoil, or as booty (Lex. συλαγωγέω). The 
fut. ἔσται, st. the subjunc., presents the danger more vividly, expresses 
more distinctly a solicitude lest such cases may actually occur: and the 
article 6 before συλαγωγῶν presents the dangerous person as definite. 
Winer, ὃ 18, 3, fine print. — διὰ τῆς φιλοσοφίας καὶ κενῆς ἀπάτης, through 
philosophy, or through his philosophy and vain deceit: the means by which 
they were in danger of being carried off as spoil. Note one prep. and 
article w. both nouns, thus uniting the two more closely, the latter noun 
serving to define the former. The reference can hardly be to the Grecian 
philosophy in its best forms, but to the mingled Judaistic speculation and 
Gnostic theosophy which prevailed especially among the Phrygians in 
the first century. Cf. Eph. 5.6.— kara τὴν παράδοσιν τῶν ἀνθ-, according 
to the tradition of men. Does this describe more fully the clause imme- 
diately preceding, or does it go with the verb? The former is the com- 
mon view; the latter is the view of Alf., Ell., Meyer: carrying you off as 
spoil by means of... according to etc. Either const. is grammatical and log- 
ical: the former view is, I think, likely to prevail still (cf. Braune). — κατὰ 
τὰ στοιχεῖα TOU κόσμου KTE., according to the rudiments, the elementary 
principles, of the world and not according to Christ. This clause further 
explains the one preceding it. Cf. Gal. 4. 3, note: sot according to Christ. 
“Christ himself, the personal Christ, was the substance, end, and zorma. 
of all evangelical teaching.” ἘἸ]. 


CHAPTER “If. 9-12. 451 


Vv. 9,10. Reason for the foregoing warning, ending with the words, 
and not according to Christ.—6tv ἐν αὐτῷ κατοικεῖ, because in him (i.e. 
in Christ) dwells. “Note the force of the pres. tense, dwe//s, “now and 
eyermore.” Ell.— πᾶν τὸ πλήρωμα τῆς θεότητος, all the fulness of the 
Godhead, all the fulness of the divine nature. Cf.1.19. The distinction 
of Alf., Ell., Meyer, Braune, et al. between θεότης and θειότης (the former 
from θεός, denoting the actual essewtza of the divine nature; the latter 
from θεῖος (adj.), denoting the gwadztas of the divine character, the divine 
attributes ; the former, detas ; the latter, d/vznitas) may, or may not, have 
been in the mind of the writer. It is not observed, as ΕἸ]. states, in the 
Coptic, Syriac, Aethiopic versions, nor in the Vulgate; nor is it made 
in L. & Sc. (7th edit.) ; θεότης occurs only here in the N. T.; θειότης only 
in Rom. 1. 20; τὸ θεῖον in Acts 17. 29 (translated the Godhead, R. V.).— 
σωματικῶς, bodily, in bodily form, i.e. in the now glorified body of Christ. 
Cf. Phil, 3. 21.— καὶ ἐστὲ ἐν αὐτῷ πεπληρωμένοι, and (because) ye are in 
him made full. Cf. Eph. 3.19, note; Col. 1.9, note. — ὅς ἐστιν ἡ κεφαλὴ 
KTé., who (or since he) ἐξ the head of every sovereignty and authority, suggests 
a very important reason for seeking their fulness from this source, and 
the folly of seeking it anywhere else. 


Vv. 11,12. Their complete consecration to Christ and to him alone 
presented figuratively by a reference to the initiatory ordinance of the 
Jewish church ; and then by a reference to the actual fact, without any 
figure, of their baptism; by which they were buried with Christ and 
raised with him. —év ᾧ kal περιετμήθητε (περι-τέμνω) κτέ., in whom ye 
were also circumcised with a circumcision made without hand (i.e. a spirit- 
ual circumcision, in contrast with that of the flesh). Note the aor. tense, 
an accomplished fact: hence, the absurdity of the demand by the Juda- 
izing teachers, that they should be circumcised. —év τῇ ἀπεκδύσει... 
ἐν τῇ περιτομῇ κτέ. (two additional clauses, describing the nature of 
the circumcision which they had received), 7 the putting off of the body 
of the flesh, in the circumcision of Christ; “the body of the flesh” (as 
the seat of sinful passions). Cf. Rom. 6.6. τὸ σῶμα τῆς ἁμαρτίας : “the 
circumcision of Christ,” i.e. such as he requires, such as belongs to 
Christianity. How strikingly is all this in contrast with the mere physi- 
cal circumcision, the Jewish conception. Cf. Rom. 2. 28, 29. — συντα- 
φέντες (συνθάπτω) κτέ., having been buried with (him) in baptism, or in 
your baptism. —&v ὦ καὶ συνηγέρθητε, 22 which ye were raised also (i.e. 
raised as well as buried) w7t# (him). The reference of ¢ to βαπτίσματι 
seems to me more natural both grammatically and logically. So O. V., 
B. U., R. V., Alf., Ell., Beza, De Wette, Hofm., et al. The reference of 
@ to Χριστοῦ is preferred by Meyer, Braune, Eadie, et al., 7 whom ye 
were also raised together etc. ‘There seems no reason to doubt (with 
Eadie) that both here and in Rom. 6. 4 there is an allusion to the κατά- 


452 NOTES ON COLOSSIANS. 


δυσις and ἀνάδυσις in Baptism.” Ell. “Das Untergetauchtwerden in der 
Taufe, nach seiner Aenlichkeit mit dem Begrabenwerden, ist, da die Taufe 
in die Gemeinschaft des Todes Christi versetzt (Rom. 6. 3), ein Mitbe- 
grabenwerden mit Christo.” (The becoming immersed in baptism, by 
its resemblance to becoming buried, is, since baptism places (one) in 
participation with the death of Christ, a being buried with Christ.) 
Meyer. — διὰ τῆς πίστεως, through faith, or through your faith (Alf.). 
The mere outward ceremony of baptism, without faith on the part of the 
recipient, is nowhere spoken of in the N. T. as signifying or availing 
anything. —Tfs ἐνεργείας (object. gen.) κτέ., 7 the working of God who 
vaised him from the dead, The mighty power of God was signally ex- 
hibited in raising Christ from the dead (cf. Eph. 1. 19, 20). Our faith 
in this power is requisite to make the outward act of baptism of any 
spiritual significance. The words, who raised him from the dead, are 
added “‘to give a sure and certain pledge of the almighty ἐνέργεια of 
God, both in the present vivification to new life and the future vivifi- 
cation to glory.” ΕἸ]. 


V.13. After stating the fact in verse 12, ye were raised with (him), the 
writer here dwells on this astonishing fact in its attendant circumstances 
and with a more direct application. — kal ὑμᾶς νεκροὺς ὄντας, And you, 
being dead (when you were dead).—tois παραπτώμασιν κτέ. (note the 
omission of ἐν), through, by reason of, your trespasses and the uncircum- 
cision of your flesh ; a reference to their very degraded condition before 
conversion. — συνεζωοποίησεν (συζωοποιέω) ὑμᾶς σὺν αὐτῷ, you (I say) 
he quickened, made alive (spiritually), together with him ; the prep. σύν in 
compos. w. the verb and also before the case governed, a frequent idiom. 
Win. ὃ 52, 2,a: ὑμᾶς expressed twice with emphasis. The very impor- 
tant question arises here, what is the subj. of συνεζωοποίησεν ἢ Is it 
Xpioros, or θεός The latter seems to me the correct view. So Alf. 
Meyer, Braune, Riddle, et al. Thus the following participles, xapiod- 
μενος, ἐξαλείψας, προσηλώσας, ἀπεκδυσάμενος, all refer naturally to the 
same (Oeds).— χαρισάμενος (χαρίζομαι, xdpis) ἡμῖν πάντα κτὲ., having 
Sreely forgiven (as an act of χάρις) ws all our trespasses. On the deriva- 
tion and exact meaning of παράπτωμα and παράβασις, see Rom. 5. 15, 
note. The aor. both in the indic. and in the particip. denotes an accom- 
plished fact. Whether the one preceded the other, or whether the two 
were synchronous, is not determined grammatically. The action of the 
particip. is here usually viewed as antecedent to that of the verb. So 
Ell., Meyer, et al. Note here ἡμῖν, st. ὑμῖν, the writer thus including 
himself and all believers. Note also that the word, οἱ (πάντα), goes 
with ¢respasses. For the same statement of free forgiveness, cf. Eph. 4. 32, 
where ἐν Χριστῷ is added. In Col. 3. 13, free forgiveness is predicated of 
Christ. 


CHAPTER Il. 14. 453 


V. 14. ἐξαλείψας (ἐξαλείφω) having wiped out, effaced (“as a boy wifes 
out a sum he has done wrong.” L. & Sc.). I do not like the meta- 
phor having blotted out. No blot, no trace, remains visible when God 
has wiped out all that was written against us. Cf. Acts 3. 19, Rev. 3. 5. 
The act here described-is regarded as synchronous w. that of χαρισά- 
μενος (Alf., Ell., Braune): as antecedent to it (Meyer, Riddle). The 
aor. particip. may be viewed either way (cf. note on χαρισάμενος, verse 
13). It denotes in itself simply an accomplished fact, and that is enough 
for us to know! That is all probably which the writer had in mind. — 
τὸ καθ᾽ ἡμῶν χειρόγραφον, the note of hand, the bond, (standing) against 
us.—Ttois δόγμασιν may be viewed in different ways; (a) as “that in 
which the τὸ καθ᾽ ἡμῶν (the hostile aspect or direction) of the bond 
was specially evinced” (EIl.), dy tts ordinances, by the points which had 
been determined. These points had been previously determined, put 
in writing, and were still valid against us. The figure seems thus to 
be borrowed from ordinary business transactions. (b) The dat. may be 
viewed as denoting the contents of the handwriting, the handwriting in 
decrees (Alf.); the handwriting of ordinances (Braune). (c) Instrumental 
dat., denoting also the contents of that which was written and the out- 
ward form (Meyer). Either one of these constructions is certainly pos- 
sible grammatically; and the leading thought is substantially the same. 
The 7d . . . χειρόγραφον represents the law as a whole, written on tables 
of stone with the finger of God. The τοῖς δόγμασιν the points which 
were settled, determined, in the law: of which the law consisted. I 
think the two ideas of (a) and (b), repeated substantially in (c), are both 
contained in the condensed original expression ; thus, the bond consist- 
ing of points that were settled; and standing against us in these points, in 
respect to these points, or by these points. —6 ἣν ὑπεναντίον ἡμῖν, which 
was contrary to us, hostile to us (spoken of enemies in battle drawn up 
in opposite ranks. Thucyd., Xen.); repeats more definitely the idea in 
καθ᾽ ἡμῶν, which means against us legally ; but ὑπεναντίον ἡμῖν, opposed to 
us as an enemy in battle: 8 relates to the combined idea of the preceding 
clause. —kal αὐτὸ (referring to the same as 8) ἦρκεν (αἴρω) ἐκ τοῦ μέσου, 
and has taken it from the midst, out of the way. — προσηλώσας (προσ-ηλόω) 
αὐτὸ τῷ σταυρῴ, zailing it to the cross. God took the Mosaic law out of 
the way and nailed it to the cross: a most startling statement, especially 
to the Jewish mind. What does it mean? To confine the idea to the 
“ceremonial, law ” (2tualgesetz), or to the “moral law” (Szttengesefz), is 
opposed to the connection and not Pauline (unpaulinisch). We are to 
understand the law as an integral whole (Meyer). What then are we 
to conclude from the entire statement? Simply this, I think, that “the 
law,” viewed as a system, the entire Mosaic system, was now done away, 
and supplanted by another system, that of the gospel; so that we are 


454 NOTES ON COLOSSIANS. 


“not under law, but under grace.” Rom. 6.14. This, however, by no 
means implies that we are released from moral obligations, or that the 
requirements of the gospel are less distinct, or less stringent, than those 
of the law. Cf. the entire argument of Paul in Rom. 6.1 ff. Ellicott’s 
statement of the meaning of the passage before us is this: “That in 
Christ’s crucifixion the curse of the law was borne, and its obligatory 
and condemnatory power, its power as a χειρόγραφον καθ᾽ ἡμῶν, was for- 
ever extinguished and abrogated.’ Cf. Rom. 7. 6, to. 4, 2 Cor. 3. 6 ff, 
Gal. 3.13. The participles ἐξαλείψας and προσηλώσας may be viewed as 
denoting the means in connection w. ἦρκεν. Whether the action which 
they denote was synchronous with that of the verb, or antecedent to it, 
is really a question of secondary importance. 

V. 15. ἀπεκδυσάμενος (ἀπ-εκ-δύομαι, to strip off from one’s self, or for 
one’s self) τὰς ἀρχὰς Kal τὰς ἐξουσίας, having despoiled the principalities 
and the powers (or the sovereignties and the authorities, cf. verse 10). See 
note on the subj. of συνεζωοποίησεν, verse 13. [1 understand, by ¢he princi- 
palities and the powers, those of evil, of darkness: all that has opposed the 
kingdom of God. At the moment when they supposed they had triumphed 
in the death of Christ on the cross, they were effectually despoiled, stripped 
of their regalia. — ἐδειγμάτισεν (δειγματίζω) ἐν παρρησίᾳ, he (Peds) made 
a show of (them), exhibited (them), openly, with boldness (Ell. Cf. Eph. 6. 
19). — θριαμβεύσας (θριαμβεύω, θρίαμβος, akin to Lat. triumphus) ad- 
τοὺς (masc., referring to the persons implied in τὰς ἀρχὰς KTé.) ἐν adTa, 
having triumphed, or triumphing, over them in it (i.e. in the cross, as 
the sphere of triumph). The action of the particip. here certainly seems 
contemporaneous with that of the verb: αὐτούς, direct obj. of θριαμβ-. 

This entire passage is one of unusual difficulty, and of course a great 
variety of opinions may be found in the commentaries. I have not aimed 
to present them all, but only such as seemed to me to give the true con- 
struction and meaning. 


V. 16. οὖν, Zherefore ; since you stand on far higher ground than that 
of the law. — Μὴ οὖν τις ὑμᾶς κρινέτω, Let no one therefore judge you ; the 
introduction of a topic of great practical importance at that time. Let 
no one decide for you, or sit in judgment on you. —éy (the particular in 
which judgment might be passed) βρώσει ἢ ἐν πόσει, zz eating or in 
drinking, i. 6. in respect to that which you may, or may not, eat or drink. 
A distinction between the endings -ous (the act) and -μα (the thing done), 
in βρῶσις, βρῶμα, and πόσις, πόμα OY πῶμα, seems not to have been very 
rigidly observed ; so that we may render here, z7 meat or in drink (R.V.), 
in food or in drink (B. U.). As the Mosaic law forbade certain kinds of 
food (Lev. 7. το ff.), but not of drinks, except in special cases to Naza- 
rites and Priests (Num. 6. 3, Lev. Io. 9), it would appear that the false 
teachers, in their asceticism, went beyond the requirements of the law. — 


CHAPTER ΤΠ 17: 18. 455, 


ἐν μέρει ἑορτῆς Kré., 2 respect (cf. 2 Cor. 3. 10, 9. 3) of a feast, or a new 
moon, or a sabbath day. Note that σάββατον and σάββατα, sing. and 
plur., are both rendered in the N. T. by the word sadéath, and the word 
week; ἐν μέρει, in the matter (EIl.), 7 the category (Meyer). The exhorta- 
tion does not imply a discontinuance of a proper sabbath observance any 
more than the discontinuance of food and drink. All are in the same 
const. ἐν w. the dat. Let no oné judge you in food, or in drink, or in respect 
of a feast day or a new moon or a sabbath day. It appears that the Judaiz- 
ing teachers, in their ascetic tendencies, were prescribing rules on all 
these points, which the apostle did not approve of. The expression of 
this disapproval is all that the verse means. It is one of the first clear 
notes sounding forth in the world “liberty of conscience.” In respect to 
the perpetuity and proper observance of the sabbath, the words of our 
Lord should never be forgotten. Mark 2.27. The sabbath was made for 
man (διὰ τὸν ἄνθρωπον, on account of the human being) and not man (ὃ ἄν- 
θρωπος, the human being) for the sabbath (on account of the sabbath). One 
day of rest in seven, whether we call it first or seventh, is needful to man 
from his very constitution. This is implied in the words of our Lord. 
This is what they really signify. It should also be added that this one 
day of rest in sever is not a Jewish or Mosaic institution ; but dates back 
to the creation. It belongs to the entire race of mankind. Cf. Gen. 
2. 1-3. In the long run, this sabbath rest, of one day in seven, seems 
not less important to the preservation of health than proper food and 
drink. In what way the hours of this day may be spent most profitably, 
with the greatest benefit to one’s own spiritual life, and with the highest 


honor to our Lord, the truly Christian man will usually have little 
doubt. 


V.17. ἅ ἐστιν σκιὰ κτέ., which things, referring to all the particulars 
just named ; but more especially perhaps to the religious observances, — 
an annual feast (ἑορτή), a monthly festival (νουμενία), a weekly sabbath 
rest (σάββατα), are a shadow of the things to come, of the things about 
to ὅδ. ---τὸ δὲ σῶμα τοῦ Χριστοῦ, sc. ἐστίν, but the body, the substantial 
reality (the actual food and drink, the realization of the festivals, the soul 
rest of the sabbath day) zs Christ's, belongs to Christ, to Christianity. 
Cf. Jno. 4. 13, 14, Heb. 4.9. In him all the types and shadows had 
their fulfilment. Heb. 8. 5, 10. 1. If, st. & ἐστιν, we read 6 ἐστιν; a 
less probable reading, 6 might refer to σαββάτων, which, though plur. in 
form, is sing. in idea; or, as Meyer thinks, to all the things mentioned in 
verse 16, viewed as one whole. 


V. 18. Warning against a further danger.—pmfdels (the usual Attic 
word, not essentially different from wy... tis, verse 16) ὑμᾶς κατα- 
BpaBevérw (only here in N. T., and once in classic Greek, in Dem. ; 
from κατά, against, and BpaBebw, to act as a βραβεύς, an umpire, arbi- 


456 NOTES ON COLOSSIANS. 


trator, a judge who assigned the prizes at the games), let no one, assum- 
ing the office of βραβεύς, decide against you, and thus deprive you of your 
prize, let no man beguile you of your reward (Ell.), defraud you of your 
prize (Alf., B. U.), σού you of your prize (R. V.). The βραβεῖον in 
question was salvation through Christ, or carrying out the figure in 
BpaBevs, the crown of life (Jas. 1. 12), the amaranthine crown of glory 
(1 Pet. 5. 4). -- θέλων agrees w. μηδείς, and may be connected closely 
in thought w. kataBpaBevérw, Let no one of purpose defraud you etc. 
(Alf.) ; or it may go with what follows, desiring (to do it) in humility 
(element in which, Ell., or means by which, Meyer) ; or, still connecting 
it with what follows, it may, by a Hebraism, be rendered (cf. ἠθέλησεν, 
was pleased, 1. 27), having pleasure in humility etc. Hence we derive 
the rendering, dy a voluntary humility etc. So Braune et al. All of these 
constructions are of course possible. That of Meyer and Ell. seems 
most in accordance with Greek usage, and suits the connection. It is the 
view of Theod., Theoph., Calvin, Huther, Butt. (N. Test. Gram.), et al. 
Thus, Let xo man defraud you of your prize, desiring (to do it) ix lowliness 
etc. —év ταπεινοφροσύνῃ καὶ θρησκίᾳ (θρησκείᾳ, Meyer et al.) τῶν ἀγγέ- 
λων (both datives under the regimen of one prep., thus uniting them 
closely together in thought) z lowliness of mind and worshipping of the 
angels ; tendencies which prevailed, especially among the Gnostic sects, in 
those portions of Asia Minor; perhaps not yet extinct. Cf. Conybeare 
in loco. —& ἑόρακεν ἐμβατεύων (agrees w. μηδείς), particip. denoting man- 
ner or means w. θέλων, by entering upon, or as we say, dwelling upon (and 
recounting) the things which he has seen, the visions which he has had, de- 
scriptive of a fanatical dreamer. The reading ἃ μὴ ἑόρακεν (or ἑώρακεν), 
w. the neg., is not generally adopted, and does not suit the connection so 
well. — εἰκῆ φυσιούμενος (φυσιόομαι) κτὲ., same const. w. the preceding 
clause, and more fully defining it, deing vainly puffed up by the mind of his 
Jiesh, by his fleshly mind (R.V.), the higher intellectual nature in the pos- 
session of, and controlled by, the lower physical nature. 


V.19. Kal od κρατῶν τὴν κεφαλήν, states further in a negative form 
the thought ἴῃ ἃ... éuBaredwy, entering upon the visions which he has had 
... and not (note the neg. od, a positive denial) holding with a firm grasp 
(κρατῶν, fr. κράτος) the head (i.e. Christ, the source and only source of 
hope and salvation). — ἐξ οὗ (referring to the idea in τὴν κεφαλήν, i.e. τὸν 
Χριστόν), from, out from, whom. Meyer views οὗ as neut., referring to the 
idea implied in the preceding clause, and renders ἐξ οὗ woraus, whence, 
i.e. by holding firmly to the head. It is rather a grammatical than a logi- 
cal question, since the thought remains substantially the same.— πᾶν τὸ 
σῶμα, αὐ the body, the church as a whole, carrying out the metaphor in 
τὴν κεφαλήν. No member of the body is excepted, or can expect its sup- 
ply from any other source.— 8a τῶν addv .. . συνβιβαζόμενον, deine 


CHAPTER? Il. 20-22. 457 


supplied and compacted, knit together (cf. note Eph. 4. 16) through the 
nerves (or joints, cf. note on ἁφή, Eph. 4. 16) and bands. — αὔξει τὴν αὖὔ- 
ξησιν τοῦ θεοῦ, grows with the growth (lit., as cognate acc., grows the 
growth) of God, i.e. which God supplies (gen. of source; Braune, Ell., 
Meyer, et al.; not, however, to the exclusion of the idea, which God 
requires and approves; quod Deus probat, Calvin ; κατὰ θεόν, Chrys.). 


Vv. 20, 21. Ei ἀπεθάνετε xré., 77, ye died (aor., an actual accomplished 
fact) with Christ. Cf. verse 12. After the warnings in verses 16-19, the 
apostle returns, enforcing these warnings, to the thought that the believer 
died with Christ (verse 20) and with him rose from the dead to a new life, 
(cf. 3. 1-4). τ-τ ἀπὸ τῶν στοιχείων τοῦ κόσμου, from (ἀπό, away from ; 
not the same idea w. ἐκ or ἐξ, out from, source, origin, cf. ἐξ οὗ, sup.) the 
rudiments, or elements (cf. verse 8, note), of the world: “from ritualistic 
observances and all non-Christian rudiments which in any way resembled 
them ” (Ell.). Cf. the declaration in verse 14.— Tl ὡς ζῶντες ἐν κόσμῳ 
δογματίζεσθε, why, as if living in the world (in its sphere of thought and 
principles), as if it were not a fact that ye died with Christ and were re- 
moved from the elements of the world, why are ye subjected, or why do ye 
subject yourselves, to ordinances, to dogmas (such as the following) : δογματί- 
(ec@e may be viewed as mid. (so Ell., Braune, and the most), or as pass. 
(so Alf., Meyer, et al.): the difference is not important.— μὴ ἅψῃ μηδὲ 
γεύσῃ μηδὲ θίγῃς, do not handle, nor taste, nor touch: ἅψῃ fr. ἅπτω, and 
γεύσῃ fr. γεύω, are aor. mid. subjunc. 2 pers. sing.; θίγῃς fr. θιγγάνω, is 
aor. act. subjunc. 2 pers. sing. Note the force of μή w. the aor. subjunc., 
do not (in a single instance) handle, nor etc. Observe that this is given as 
a specimen of the dogmas which the false teachers endeavored to force. 
on the Colossian church. What the particular application of these prohi- 
bitions was, we are not informed; very probably to articles of food and 
drink and the ceremonial observances connected with them (cf. verse 16). 
It seems unfortunate that these words have in our day been taken so com- 
pletely out of their original connection, and used for a purpose so totally 
different from that which the apostle had in mind. The precepts of an- 
cient false teachers are not needed in any way in carrying on one of the 
most important moral reforms of our time. 


V.22. ἅ ἐστιν πάντα... ἀποχρήσει, which things are all to perish 
(lit. for destruction) with the using ;—a parenthetical and explanatory re- 
mark of the apostle respecting the objects referred to in the precept just 
cited; indicating that these objects deserve no such prominence in reli- 
gious instructions as the false teachers gave them. — kara τὰ ἐντάλματα 

εν ἀνθρώπων; according to the precepts (injunctions, commandments) and 
doctrines of men? (Note the interrogation point at the end of this clause, 
which is to be connected closely in thought with τί... δογματίζεσθε. 
Thus the question begun with τί ends with ἀνθρώπων. Other construc- 


458 NOTES ON COLOSSIANS. 


tions of the sentence have been advocated ; but the one indicated is now 
generally preferred.) They had died and been buried with Christ, with 
him had risen to a new life quite removed from the rudiments of the 
world; and yet were now tempted and inclined to return to these rudi- 
ments, — the precepts and doctrines of men. How plainly all this would 
show them their imminent danger! 


V. 23. Descriptive of the τὰ ἐντάλματα κτὲ. just mentioned. — ἅτινά, 
(ὅστις) ἐστιν Adyov ... σοφίας, Which things (all which things, Ell.) 
have (are having) a show, an appearance, of wisdom (the repute of wisdom, 
Ell., a reputation indeed of wisdom, Alf.). Note that μέν here stands 
without a following δέ. ---- ἐν ἐθελοθρησκίᾳ (or -Kela), 2722 self-imposed wor- 
ship (Ell., Braune), zz a worship pleasing to one’s self (cf. the force of ἦθέ- 
λησεν in 1. 27, and of θέλων in 2. 18), or chosen by one’s self, self-chosen 
(B. U.); not appointed of God, or pleasing to Him. . The word occurs 
only here in N. T. I question whether the word, wi//-worship, conveys 
any very definite or correct idea to most persons.— kal ταπεινοφροσύνῃ 
καὶ ἀφειδίᾳ σώματος (both datives in the same const. w. ἐθελοθρησκίᾳ, 
governed by one prep.: hence, all belong to the same category; all are 
descriptive of an ascetic life), awd lowliness of mind, and unsparing treat 
ment of the body ; humiliation, and neglecting of the body (B. U.); humil- 
ity, and severity to the body (R. V.).—od« ἐν τιμῇ τινὶ (accented by Tisch., 
W-H.; not by Meyer, ΕἸ]., Alf., Braune) πρὸς πλησμονὴν τῆς σαρκός. 
Of the many renderings, that of the R. V. seems to me decidedly preferable. 
It does no violence to the meaning of any word, and suits the connec- 
tion: (but are) ot of any value (or honor ; lit. in any, with an emphasis on 
any) against the indulgence of the flesh. The punctuation of Tisch. and 
W-H. agrees with this rendering: πρός, iz relation to,in regard to, against, 
a frequent meaning: πλησμονήν, a filling up, a satisfying, an indulgence, 
made definite by the limiting gen., the indulgence: τῆς σαρκός, more ex- 
pressive here than τοῦ σώματος, as denoting the lower propensities: τιμή, 
in the sense, Arice, worth, value, is not unusual. Cf. L. & Sc. 


Cuap. III. (See GENERAL OUTLINE.) 


V. 1. Et οὖν συνηγέρθητε τῷ Χριστῷ. Lf (it is a fact) therefore (οὖν 
with reference to the fact stated in 2. 12; and again implied in 2. 20) (that) 
ye were raised together with Christ (i.e. in baptism, 2.12). Do we reflect 
enough on the truth and deep significance of such expressions as this? — 
τὰ ἄνω ζητεῖτε, seek (pres. imperat.), be in the habit of seeking, the things that 
are above ; contrasted in verse 2 w. τὰ ἐπὶ τῆς γῆς. --- οὗ ὃ Χριστός éorw..- 
καθήμενος, where Christ is, sitting at, or seated on (R.V.), the right hand of 
God : presents the exaltation of the risen Redeemer, and a motive to seek 
those things which are above, in order to be with him. 


CHAPTER: ἘΠῚ: .2Ξ-ξ. 459 


V.2 Emphatic repetition and expansion of the preceding. — τὰ ἄνω 
φρονεῖτε, Have in mind, or keep in mind (habitually), the things that are 
above. “Set your mind on” (R. V.) would rather be expressed by the 
aor. imperat., I think, than by the pres. — μὴ τὰ ἐπὶ τῆς γῆς, ot the 
things that are upon the earth ; the contrast expressed with emphasis: che 
things that are upon the earth, i.e. worldly possessions and pursuits. These 
are not to fillthe mind. The true Christian knows how to attend to all 
worldly duties, while he keeps in mind ¢he things that are above. What an 
infallible test have we here of Christian character ! 


ΚΝ, 3. ἀπεθάνετε (no longer in a conditional form, but the statement of 
an actual fact) γάρ (presents the reason for the foregoing exhortation), 
for ye died. Cf, 2. 12, 20. --- καὶ ἡ ζωὴ ὑμῶν, and your life: “life” in the 
highest sense, that life which is beyond the reach of death; “your real 
and true life ” (Ell.). Note how often the word ζωή occurs in the N. T.; 
especially, in the writings of John, and of Paul; also, what a new mean- 
ing the word acquires. The idea is not to be limited, as some have done, 
to the “resurrection life,” that life on which we shall enter at the resur- 
rection. The word here, as often elsewhere, means the new, spiritual life, 
that we now as believers in Christ actually possess. — κέκρυπται (κρύπτω) 

. ἐν τῷ θεῷ, has been (and is) hidden with Christ in God ; “ hidden,” 
“its glory and highest characteristics are concealed from view” (EIL.); 
“with Christ,” the apostle could not conceive of Ze, in this highest 
sense, apart from Christ; “in God” (the sphere in which), certainly, 
then, this “life” is safe, far beyond the reach of all enemies. What 
could be a higher motive for keeping in mind the things which are 
above? 

V.4. ὅταν. .. φανερωθῇ, ἡ ζωὴ ὑμῶν, When Christ, your life, shall be 
manifested (ἄν w. aor. subjunc., often = Lat. fut. perf., Win. ὃ 42, 3, b, shad/ 
have been made plain, as an accomplished fact). The difference of read- 
ing bet. ὑμῶν and ἡμῶν is not important. Christ is here spoken of as 
being the actual life of the believer ; in verse 3, that life is spoken of as 
hidden with him in God. The two expressions mutually explain each 
other. He is very naturally spoken of as our life, apart from whom we 
have no life in this highest sense of the term.— τότε καὶ ὑμεῖς, the you 
also (as well as Christ). Both subjects emphatic. — σὺν αὐτῴ φανερωθή- 
σεσθε ἐν δόξῃ, with him shall be manifested (shall be made plain) in glory. 
Cf. 1 Jno. 3. 2, Rom. 8.17. Of the glory of that manifestation, we can 
now have no adequate conception. Cf. 1 Cor. 2. 9, what eye hath not seen 
εἰς, ; also Ps. 17. 15, 7 shall be satisfied etc. 

V. 5. Νεκρώσατε (imperat. aor., to denote an accomplished fact) οὖν 
{a conclusion fr. vv. 3, 4), Wake dead, put to death, therefore. The word 
“mortify ” has now come to be used often in a sense so different that it is 
no longer a good rendering of νεκρόω. ---τὰ μέλη τὰ ἐπὶ τῆς γῆς, your 


460 NOTES ON COLOSSIANS. 


members which are upon the earth. Certainly not to be understood in a 
physical, but in a spiritual, sense (cf 2.11). The same thought is con- 
tained in 1 Cor. 9. 27, [ keep my body under etc. Cf. also Rom. 7. 27, 
7 behold another law in my members etc.; also Rom. 8. 13, Gal. 5. 17, 24. 
All these passages when compared enable us to understand the evident 
meaning of the apostle here. That he has not in mind the life of the 
ascetic, and does not approve of it, may be seen clearly enough in chap. 2. 
23, and from the tenor of the whole epistle. — τὰ ἐπὶ τῆς γῆς, those (which 
are) upon the earth. The meaning of this clause is made plain by the same 
expression used above, verse 2, and by the antithetical expression τὰ ἄνω. 
It defines here τὰ μέλη. Paul elsewhere exhorts that the τὰ μέλη be used 
as instruments of righteousness (Rom. 6. 13); thus showing that the mem- 
bers themselves Zer se are not to become νεκρά, but only in their evil ten- 
dencies, only as it respects their misuse.— πορνείαν κτέ. These accs. 
still further define τὰ μέλη, so as to make the meaning of the apostle un- 
mistakable. They are usually viewed as in grammatical apposition. 
Meyer suggests that Paul might have used his explanatory words λέγω δέ, 
and I say, I mean ; but omits them to make his sentence more compact 
and striking. The first four words, proceeding from the specific to the 
more general, describe the unchaste and voluptuous life of the heathen 
world, — fornication, uncleanness (cf. Rom. 1. 24, Gal. 5. 19, 2 Cor. 12. 21, 
Eph. 4. 19, 5. 3), fassion (Meyer cites here Plat. Protag. p. 352, A. 77- 
τᾶσθαι ὑπὸ τῆς ἡδονῆς, Rom. 1. 26, 1 Thess. 4. 5), evil desire (more general 
than πάθος. Cf. Matt. 5. 28, ἐπιθυμῆσαι, to lust after ; in Rom. 7. 7, 13. 9, 
rendered coveting, to covet), and covetousness (a having, or claiming, a larger 
share; a grasping selfishness). Note w. this last word the article and the 
conj. καί, introducing an additional and distinct category ; and the (noto- 
rious) covetousness, avarice (Habsucht, Meyer), grasping selfishness. CE. 
Eph. 4. 19, note. — ἥτις ἐστὶν εἰδωλολατρεία, the which is, since it is, quippe 
quae est (Meyer), zdo/atry, an idolatrous regard for riches, making property 
one’s idol, the god that one worships. Meyer speaks of covetousness, or 
avarice, as especially a heathen trait. Can it anywhere be more marked 
and idolatrous than among the Jews of the present day, and in nominal 
Christian nations? Is not the exhortation, νεκρώσατε, put it to death, as 
needful now as ever? 


Vv. 6,7. δι᾽ ἃ (refers to the sins just specified; not to μέλη (Bahr) ; 
since ποῖ “πε members, but the sins, call forth God’s anger) ἔρχεται ἡ 
ὀργὴ τοῦ θεοῦ (note the omission here of ἐπὶ τοὺς υἱοὺς τῆς ἀπειθείας), 
on account of which things the wrath of God (the anger of God, cf. Eph. 
2. 3, 5. 6, notes) zs coming; pres. indic. denoting the certainty of its ap- 
proach. The inquiry, whether the writer means in this life, or in the life 
to come, is irrelevant. Why should we limit the thought to either alone? 
The fact, and that alone, is asserted. — ἐν οἷς καὶ ὑμεῖς κτέ., 22 which ye 


CHAPTER III. 8-10. 461 


also (as well as the rest of the Gentiles) ovce walked (aor.). The refer- 
ence of οἷς, omitting ἐπὶ τοὺς υἱοὺς kré., must be the same as that of & to 
the sins just named.— ὅτε ἐζῆτε κτέ., when ye were living (imperf.) ix 
these things (‘the sphere of your existence and activities.” Ell.) περιπα- 
τεῖν, and ζῆν, νυ. ἐν, regularly denote participation in. 

V. 8. νυνὶ δὲ ἀπόθεσθε (ἀπο-τίθημι) καὶ ὑμεῖς τὰ πάντα, But now 
(emphat., in contrast with the former time) do ye also (as others who have 
been converted from heathenism) Zt away (aor., put away at once as an 
accomplished fact) αὐ these things (referring to the same as ἐν τούτοις, ἐν 
οἷς, δι᾿ &) ; note πάντα w. the article, making it definite and emphatic; she 
whole, all without exception: and to those grosser sins, chiefly of the 
τὰ μέλη, the apostle now adds, in the same grammatical const., others 
of a different, but not less dangerous, character.— ὀργὴν θυμὸν κακίαν 
βλασφημίαν Kré., anger, wrath (cf. verse 6, note; also Eph. 4. 31, note), 
malice (?), (or badness of heart (Ell.), wickedness, baseness'), railing (or evil 
affirmation, defamation, slander), shameful speaking (or foul language) out 
of your mouth: ἐκ τοῦ στόμ- ὑμῶν is logically connected w. the two substs. 
preceding. Note that βλασφημία means evil speaking in general, and is 
not limited as in Eng. to the idea of dlasphemy. 


Vv. 9, 10. μὴ ψεύδεσθε εἰς ἀλλήλους, Le not (pres. imperat., do not 
continue the habit of lying, formed in heathenism) Zo one another (eis, di- 
recting the thoughts and attention 27εέο the midst of etc.). — ἀπεκδυσάμενοι 
(ἀπ-εκ-δύομαι) τὸν παλαιὸν ἄνθρωπον, having taken off, or since you have 
taken off (da thr ausgezogen habet, Meyer) the old man (a striking metaphor, 
denoting their former condition, their former envelopment. Cf. Eph. 4. 
22). --- σὺν ταῖς πράξεσιν αὐτοῦ, together with his doings, his practices. CE. 
the difference bet. ποιῶ and πράσσω, Rom. 1. 32, 7. 1 5, notes. — καὶ ἐνδυ- 
σάμενοι (ἐν-δύομαι. Cf. ἀπ-εκ-δύομαι) τὸν νέον, SC. ἄνθρωπον, and having put 
on the new (man).— τὸν ἀνακαινούμενον (note the force of the pres. par- 
ticip.), who is being made καινός, new in hind, completely new; who is being 
renewed.— ες ἔπίγνωσιν, unto, (entering) into, definite knowledge. What 


! The two nouns κακία and πονηρία, with the adjectives κακός and πονηρός, are not 
easily distinguished : κακία and κακός (opposed to ἀγαθός, ἐσθλός, καλός) seem to be more 
comprehensive than πονηρία and πονηρός (opposed to χρηστός, see L. & Sc.): κακία is 
usu. rendered in the N. T. (R. V.) malice ; in Rom. τ. 29, maliciousness; in Jas. 1. 21, 
and in τ Pet. 2. τό, wickedness, or malice; in Acts 8. 22, wickedness ; in Matt. 6. 345 
evil. The word malice, as it is now usually understood, in the sense, sfte, is, I think, 
too limited in its meaning. The word wickedness, or baseness (L. & Sc. badness), seems 
to me to represent more nearly the meaning of κακία: πονηρός (more frequent in N. T. 
than in classic Greek) is oftener rendered, evi/; also, wicked, dad: πονηρία is usually 
tendered wickedness ; in Acts 3. 26, iniguities. If both nouns, κακία and πονηρία, are 
used together for emphasizing the general thought, as in Rom. r. 29, 1 Cor. 5. 8, we may 
perhaps render κακία (as the more general word), wickedness, and πονηρία, villany, or 
knavery (L. & Sc.). 


462 NOTES ON COLOSSIANS. 


particular knowledge is here referred to cannot be doubtful (τοῦ θεοῦ καὶ 
τῶν θείων, Theoph., of God and divine things).— κατ᾽ εἰκόνα κτέ. (“there 
can scarcely be a doubt that this clause is to be connected w. ἀνακαινούμε- 
νον." Ell.; it is to be taken w. eis ἐπίγνωσιν. Meyer. Why not with 
both? The renovation and the definite knowledge are both alike, and 
equally, after the same likeness), according to the image, the likeness, of him 
who created him(the newman). With this expression, cf. Eph. 2. 10, 3. 9, 
4. 24. 

V. 11. ὅπου, where, i.e. in the renewed state just described. — οὐκ 
ἔνι, there is not, cannot be. Cf. Gal. 3. 28, note. —“EAAnv kal ᾿Ιουδαῖος, 
Greek and Jew (a common classification in the N. T. of nations. Cf. Rom. 
1. 16, note). No national distinction is possible. — περιτομὴ καὶ ἀκρο- 
βυστία, circumcision and uncircumcision ; no distinction on ritual or theo- 
cratic grounds is possible.— βάρβαρος, Σικύθης (the rudest of nations 
then known); no distinction, no exclusion, on the score of civiliza- 
tion. — δοῦλος, ἐλεύθερος, Jond-servant, freeman ; no social distinction. — 
ἀλλὰ πάντα... Χριστός (emphatic posit.), du¢ CuRisv zs all and in all: 
πάντα includes with emphasis the conception of persons. Cf. 1 Cor. 15. 
28. Meyer refers to examples of the same idiom in classic writers. For 
a similar and equally emphatic statement, see Gal. 3. 28; ending with the 
words, For ye are all one (εἷς, one person) in Christ Jesus. 


V. 12. ᾿Ενϑύσασθε (ἐν-δύομαι) οὖν, Put on (aor. imperat., let it be an 
accomplished fact) ¢herefore (in view of the fact that you have put on the 
new man, verse 10). — ὡς ἐκλεκτοὶ τοῦ θεοῦ, as God's elect, as chosen ones of 
God (Ell.).— ἅγιον kal ἠγαπημένοι. These words may be viewed as sub- 
stantives in the vocative; or as adjectives w. ἐκλεκτοί; (who are) holy 
and beloved. The latter const. is usually preferred. The entire clause 
beginning w. ὡς suggests a powerful motive for putting on the Christian 
graces next enumerated. — σπλάγχνα (neut. plur., che znward parts, the 
viscera, as the seat of the affections, like our eart) οἰκτιρμοῦ (gen. of 
quality), a heart of compassion (obj. of ἐνδύσασθε). For the distinction 
bet. ἔλεος and οἰκτιρμός, see Rom. 12. 1, note. —xpyordtyta, kindness, 
“benevolence and sweetness of disposition as shown in intercourse with 
one another” (Ell.). For the use of χρηστότης, cf. Gal. 5. 22, Eph. 2. 7, 
Rom. 2. 4, 3. 12, 11. 22. --- ταπεινοφροσύνην (ταπεινός, low, humble ; op, 
the initial consonants of φρήν, mind; and the subst. ending σύνη, ex- 
pressing quality), Zowliness of mind, humility (R. V.). — πραὕτητα (πρᾶος, 
or πραΐς, mild, gentle), gentleness, meekness. — μακροθυμίαν (μακρός, θυμός), 
longsuffering, patientiam (Vulg.). But what is the propriety of the exhorta- 
tion, put on (as a garment) qualities of character which belong to the inner 
man? Is not the apostle making use of a mixed, or improper, metaphor? 
Not at all. These qualities, belonging to and pervading the inner man, 
are at the same time to become apparent, not hidden, secret, kept to one’s 


CHAPTER III. 13-15. 463 


self, if that were possible, but enveloping, as well as pervading, the entire 
man; as conspicuous as the outer garment which one wears. This 
seems to be the thought, the exhortation, of the apostle. Is it not 
important ? 

V. 13. ἀνεχόμενοι ἀλλήλων (this clause and the following denote the 
manner in which the preceding exhortation is to be obeyed) : forbearing 
one another, bearing up in relation to, being patient with, one another. CE. 
Eph. 4. 2.— χαριζόμενοι ἑαυτοῖς, forgiving (as an act of χάρις, showing 
favor to) each other. Cf. Eph. 4. 32.—édv tis... μομφήν (cf. μέμφομαι), 
lit. if any one against any one have a cause of complaint, ground of blame 
(ΕἸ1.). -τ-- καθὼς καὶ ὁ Xpurrds... kal ὑμεῖς, even as Christ forgave 
(graciously, freely forgave) you, so do ye also. Cf. Eph. 4. 32, καθὼς καὶ 6 
Oeds ἐν Xp- ἐχαρίσατο ὕμῖν, even as God in Christ etc. Cf. also ch. 2. 13. 
A comparison of these three passages shows most strikingly the unity in 
action of the Father and the Son. 


V.14. ἐπὶ πᾶσιν δὲ τούτοις, and over (Alf., Ell., B. U., Lange), above 
(R. V.), αἱ these (it is better, I think, to omit here the word ¢hings. So 
B.U.).—rhv ἀγάπην, sc. ἐνδύσασθε, (fut on) love ; may perhaps be ren- 
dered Christian love. Cf. ch. 1. verses 4, 8, Eph. 4. 2.— (note the neut, 
st. ἥ, or ἥτις. Cf. ἐξ οὗ, 2. 19), which act, viz. the putting on, over all the 
graces above mentioned, Christian love.—otvderpos τῆς τελειότητος, 
the bond (or the band, that which binds together) of perfectness (usually 
viewed as gen. object.). The entire figure, beginning with ἐνδύσασθε, 
verse 12, is consistent and forcible: thus, put on the various graces men- 
tioned; then, over them, as a band holding them together and in their 
place, put on Christian love, which is indispensable to perfectness. 

V.15. Kal ἡ εἰρήνη τοῦ Xp- βραβενέτω, And let the peace of Christ 
(such as he imparts. Cf. Jno. 14. 27, Eph. 2.14, Rom. 5.1) rade, arbitrate, 
be a βραβεύς. ---ν ταῖς καρδίαις ὑμῶν, iz your hearts. Outward relations 
in this world may be far from peaceful; but within, the true Christian 
may have perfect peace. —els ἣν καὶ ἐκλήθητε (καλέω), zxto which (peace), 
into the possession of which, ye were also called.—ev ἑνὶ σώματι, im one 
body, i.e. 50 as to abide in one body. Cf. Eph. 2. 16, Rom. 12. 5, 1 Cor. 
το. 17.— καὶ εὐχάριστοι γίνεσθε, and (καί introduces an additional thought 
of importance) Jecome (indicating the duty of a constant growth) ¢hank- 
ful. The reference to the peace which Christ imparts, and to the divine 
calling, naturally suggests this thought, which is especially frequent in 
the writings of Paul. The word εὐχαριστία occurs 12 times in the epistles 
of Paul; only 3 times in the rest of the N. Test. He uses εὐχαριστέω 25 
times, the other N. T. writers but 15 times. εὐχάριστος occurs only here 
inthe N. T. The meaning amabilis, friendly, amiable, though occurring 
in classic authors, is entirely foreign to the N. T. usage of the cognate 
words εὐχαριστία and εὐχαριστέω. 


464 NOTES ON COLOSSIANS. 


V.16. The general exhortations, beginning with verse 12, are con- 
cluded in verses 16 and 17, with a reference to our only abiding safety 
and guide; and to the manner of life which it enjoins. —6 λόγος τοῦ 
Xprorot, the word of Christ, “the word spoken and proclaimed by him” 
(Ell.). Cf. 1 Thess. 1. 8, 4. 15. — ἐνοικείτω ἐν ὑμῖν πλουσίως, let it dwell 
(pres. imperat., continue to dwell, dwell habitually) in you richly: πλουσίως 
has the emphat. posit. and is an expressive word. In whatever other 
respects they might suffer from poverty, in the word of Christ they might 
be rich; and the same is always true. Whether ἐν ὑμῖν means among you 
(Luther, De Wette), or iz your hearts, in animis vestris (Theod., Beza, 
Olsh., Ell., et al.), or 2 you as a church (Alf., Meyer, et al.), seems to me 
an unprofitable and irrelevant question. It may be viewed without doubt 
in either of these three ways. Does it not then properly and forcibly 
mean all three at once, —among you in all the relations of life, among 
you in your organization as a church, and within you, in your hearts and 
minds? That this is not pressing the meaning too far is evident from, 
the fact that all these various views have been taken by eminent schol- 
ars. —év πάσῃ σοφίᾳ, 27 all wisdom, that wisdom which belongs specially 
to the Christian life and experience, in which the humblest Christian 
may often teach the profoundest philosopher. This clause seems more 
naturally connected with the following, than with the preceding, words. 
Cf. 1. 28. -- διδάσκοντες καὶ νουθετοῦντες ἑαυτούς, teaching and admonish- 
ing (cf. 1. 28, note) each other (cf. verse 13, ἑαυτοῖς, also Eph. 4.32). Note - 
the anacoluthon in the const. of the participles, to give the thought which 
they express greater prominence. Winer, ὃ 63,2,a. Cf. Eph. 3. 18, note. 
—arpots ὕμνοις ὠδαῖς πνευματικαῖς, with psalms, hymns, spiritual songs 
(cf. Eph. 5. 19, note). It is not quite certain whether it is preferable to 
connect these words logically with the preceding or the following. The 
opinions of scholars seem to be about equally divided. ‘Tisch. places a 
comma both before and after the clause; so also the B. U. version. The 
clause seems thus to have a more independent position in the sentence, 
and its logical force may extend equally to what precedes and to what 
follows. The punctuation of W-H. is as follows: Let the word of Christ 
dwell in you richly in all wisdom ; teaching and admonishing each other 
with psalms, hymns, spiritual songs in grace, singing in your hearts to God. 
—é€v τῇ χάριτι, Tisch., Meyer, Ell., Alf, Braune, Riddle, R. V., B. U., 
et al. connect this with what follows; zz grace, “refers to divine grace, 
the element to which the singing was to be circumscribed ” (Riddle). — 
ἄδοντες ἐν ταῖς καρδίαις ὑμῶν τῷ θεῷ, singing in your hearts to God. 
Whether this clause denotes an audible, or an inaudible, singing, is not 
quite certain. Alf., Meyer, Riddle, et al. understand it to mean “in the 
silence of the heart.” Whether audible or inaudible, it denotes the sphere 
in which the singing, the praise, should exist, and the person to whom it 


CHAPTER III. 17-21. | 465 


should be directed. We are certainly not to understand the expression 
simply of public worship. Few verses are more doubtful than this in 
respect to grammatical details; yet the general thought, whatever we 
may prefer as to grammatical arrangement, is clear and most important. 


V.17. καὶ πᾶν ὅ τι ἂν ποιῆτε ἐν λόγῳ ἢ ἐν ἔργῳ (a most emphatic 
expression), and everything whatsoever ye may do (pres. subjunc., may be 
doing, or may at any time do) in word or in deed.—wavra (sc. ποιεῖτε, 
pres. imperat., suggested by ποιῆτε) ἐν ὀνόματι κυρίου ᾿Ιησοῦ, (do) all 
things in the name of the Lord Fesus; “in that holy and spiritual element 
which his name betokens.” Ell., Meyer: “in the life-sphere dearest to us, 
out of which we never go, the element which we cannot lack.” Braune. 
Cf. Eph. 5. 20, note.— evxaptorrotytes κτέ., oiving thanks to God the Father 
through him. Cf. Rom. 1. ὅ, 7. 25. The καί at the beginning of this verse 
connects it with ὁ Adyos .. . ἐνοικείτω κτὲ., verse 16, Let the word of Christ 
dwell in you richly, ... teaching etc. singing etc. AND everything whatsoever 
ye doetc. Cf. note on καί in verse 15. 


Vv. 18-4. 1. Special precepts for the various members of the house- 
hold. Cf. Eph. 5. 22-6. 9. 


Vv. 18,19. Αἱ γυναῖκες, οἱ ἄνδρες, voc. — ὑποτάσσεσθε (pres. imperat., 
continued, habitual, action), de 2 subjection.— ὡς ἀνῆκεν (ἀν-ἠκω), imperf., 
as was fitting, as became your duty, i.e. when you entered upon a Christian 
life ; and hence, is still your duty. The imperf. expresses here something 
commenced in past time, but not completed (Win. § 40, 3, c) ; and hence 
may be translated by the pres.; as zs fitting. —év κυρίῳ, ix the Lord, is 
joined directly with ἀνῆκεν, but belongs equally with the whole injunction 
ὑποτάσσεσθε κτέ., aS I think. On this point I am compelled to differ very 
decidedly with Meyer, Ell., Alf., Braune, who limit the force of ἐν κυρίῳ to 
ἀνῆκεν. I certainly think it belongs to the whole injunction. So Chrys., 
Theoph., Estius, Rosenmiiller, Hofm., and many others. It seems to me 
a necessary qualification, either expressed or understood, of ὑποτάσσεσθε. 
Cf. notes on Eph. 5.22, 24. --- ἀγαπᾶτε. .. μὴ πικραίνεσθε (note the force 
of the pres.), Jove, appreciate, cherish a Christian love towards (cf. Eph. 
5.25 ff.) ... de not embittered, do not foster bitter feelings. 


Vv. 20, 21. ὑπακούετε. .. τὰ πάντα, obey your parents in all things. 
Should a converted child, who is forbidden by ungodly parents to be 
baptized and join a Christian church, obey? Evidently not. I think, 
therefore, that this injunction, like the one in verse 18, is qualified by ἐν 
κυρίῳ at the επά. ---τοῦτο yap... ἐν κυρίῳ, for this (obedience to parents 
in all things) 7s we//-pleasing in the Lord (the sphere in which everything 
should be done, and beyond which nothing is binding on the conscience). 
—oi mwarépes. Cf. Eph. 6.4, note. Yet the question occurs whether this 
word may not in both these passages be used as in Heb. II. 23, i.e. as a 


30 


466 NOTES ON COLOSSIANS. 


synonym with οἱ γονεῖς, parents. —prh ἐρεθίζετε, do not excite to anger, do 
not irritate. — ἵνα, μὴ ἀθυμῶσιν, that they may not be without heart (a priv. 
and θυμός, courage), discouraged, disheartened. ἄθυμέω occurs only here in 
the N. T., but often in classic writers and in the LXX. 


V. 22. Here again the exhortation to obedience in all things is quali- 
fied and guarded by the concluding words of the sentence, φοβούμενοι 
τὸν κύριον, fearing the Lord. This does not admit of any debasing obe- 
dience, or of any yielding to sinful requirements. — μὴ ἐν ὀφθαλμοδου- 
λίαις Kré., mot im eye-service (plur. zx acts of eye-service) as men-pleasers. — 
ἐν ἁπλότητι καρδίας, 272 singleness (frankness, freedom from duplicity) of 
heart. 


Vv. 23, 24. ὃ ἐὰν (Att. ἂν) ποιῆτε, whatsoever ye do (pres. subjunc. 
whatsoever ye may be doing at any time); a comprehensive exhortation 
added to the preceding. —€k ψυχῆς ἐργάζεσθε, work from the soul, from 
the heart. — as τῷ κυρίῳ Kré., as if to (or for, dat. of interest) the Lord, 
and not to (or for) men. This, like ἐν κυρίῳ and φοβούμενοι τὸν κύριον 
above, forbids the idea of doing anything dishonorable or sinful.— εἰδότες 
(οἶδα), knowing ; particip. w. causal force, because ye know. — Ot... ἄπο- 
λήμψεσθε (Attic, ἀπολήψεσθε, fr. ἀπο-λαμβάνω) κτὲ., that ye shall receive 
from the Lord the full recompense in turn (ἂντ-) of the inheritance (gen. of 
apposition), zamely, the inheritance (and that certainly will be a full recom- 
pense). Recollect the force of ἀπό in compos. w. δίδωμι (see Lex.). I 
question whether the ordinary distinction between παρά w. gen., communi- 
cation from, and ἀπό, simply departure from, can be strictly applied in 
N. T. Greek.—1@ κυρίῳ Χριστῷ δουλεύετε. Serve the Lord Christ; a 
solemn exhortation, standing without connective (asyndeton), and hence 
the more impressive. 


V.25. ὁ γὰρ ἀδικῶν. For (enforcing the last exhortation) he who does 
wrong. Does this refer particularly to the servant, or to the master, or 
does it apply here equally as a general proposition to both? It has been 
understood in these three different ways. Alf., Ell., Meyer, et al., under- 
stand it as applied here to the master, and hence as an encouragement to. 
the servant. Many others (Chrys., Theoph., Bengel, Braune, et al.) 
understand it as specially applied here to the servant, a solemn warning 
to be faithful and to do nothing inconsistent with Christian service. The 
latter view certainly seems natural and forcible. — Κομιεῦται (fut. fr. κομίζω) 
ὃ ἠδίκησεν, shall receive again (R. V.), shall receive back (Ell.), will re- 
ceive (B. U.), for the wrong that he hath done (R. V.), that which he did 
wrongfully (B. U.).— καὶ οὐκ ἔστιν προσωπολημψία, and there is not, does 
not exist, cannot exist, respect of persons, partiality, Partheilichkeit (Meyer). 
No preference will be shown for the master over the slave at the final. 
day of retribution. Cf. Eph. 6. 8, 9, note, Gal. 2, 6. 


CHAPTER IV. 1-4. 467 


Ch. iv. verse 1. This seems properly to belong in the same paragraph 
with ch. iii. verses 18-25. — τὸ δίκαιον. . . παρέχεσθε, render (on your 
part) to your servants (bond-servants) that which is just and equal (as re- 
quired by the new Christian law of love, under which you now live; i.e. 
justice and equality so far as relates to all Christian privileges). Such 
seems to be the exact meaning of τὴν ἰσότητα, a meaning to which Meyer 
and Braune adhere. Cf. 2 Cor.8.13. In this sense often in classic writers. 
See Lex. For the thought, cf. Philem. 16. Many, however, understand 
the word here in a sense closely akin to that of τὸ δίκαιον and would 
render the two justice and equity (EIl.), fairness (Alf.), impartial treatment 
(Erasm. et al.). It is better always to adhere to the exact and ordinary 
meaning of a word, when that meaning suits the connection; and certainly 
that meaning seems pertinent and forcible here. —ei86res, causal. Cf. 
3. 24.— καὶ ὑμεῖς, γέ also, as well as your bond-servants. Thus both 
master and bond-servant are placed on an equality before the Master in 
heaven. For the thought, cf. Eph. 6. 9. re 


Cuap. IV. Vv. 2-6. Exhortations to perseverance in prayer 
and to exemplary conduct towards those who are not Christians. — 
Vv. 7-9. A word of commendation respecting Tychicus and Ones- 
imus.— Vy. 10-17. Salutations. —V. 18. A _ special salutation 
and request in the handwriting of Paul. 


V. 2. TH προσευχῇ προσκαρτερεῖτε, Continue stedfastly (R. V.), Per- 
severe (B. U.) 2722 prayer.— γρηγοροῦντες ἐν αὐτῇ, watching, being vigilant 
(in opposition to the idea of drowsiness. See Lex. ypnyopéw, ἐγείρω) 
therein. —& εὐχαριστίᾳ, 27: thanksgiving, the element, or spiritual atmos- 
phere, in which the Christian moves. Cf. 3. 15, note. Prayer, perse- 
verance, vigilance, thanksgiving, — how much of Christian duty and life 
is summed up in these words! 


Vv. 3,4. προσευχόμενοι... ἡμῶν, praying at the same time for us also 
(45 well as for yourselves and others): ἡμῶν, i.e. Paul and Timothy. 
See ch. 1, verse 1.— va... ἀνοίξῃ (ἀνοίγνυμι and ἀνοίγω) ... τοῦ λόγου 
(objective gen.), that God may open to us a door for the word, i.e. a full and 
free opportunity to preach the word. What was meant by “ the word,” 
they would have no doubt. Cf. 1. 5, 25, 3. 16, -- λαλῆσαι (infin. of pur- 
pose) τὸ μυστήριον τοῦ Χριστοῦ, fo speak the mystery of Christ, i.e. the 
divine mystery which is summed up in him. Cf. Eph. 3. 4, note, Col. 1. 
26, 2. 2, Eph. 1. 9, Rom. 16. 25.—8v ὃ καὶ δέϑεμαι (δέω), for which, on 
account of which (8 may refer to μυστήριον, or to the idea of the whole 
clause, the preaching the mystery of Christ) 7 am also in bonds, have also 
(in addition to all other sufferings) deen bound. Meyer thinks of him 
as being in Caesarea at this writing; Alf., Ell., and the most think he 


468 NOTES ON COLOSSIANS. 


was in Rome.— ἵνα (connect this with the leading thought of the pre- 
ceding verse, praying ... that God may open to us a door for the word, to 
speak etc.) φανερώσω αὐτό, that J may make it (the mystery of Christ) 
plain, manifest. — ὡς Sei pe λαλῆσαι, as 22 is necessary that I speak, as I 
ought to speak. With verses 3, 4, cf. Eph. 6. 19, 20. The two passages, 
the one before us and that in Eph., so similar in language and written in 
circumstances so similar, have usually, from the time of Chrys. to the 
present day, been interpreted alike: yet the recent expositors (Meyer, 
Braune, Alf., Ell.) understand them differently. The expression in Eph. 
is explained as it has ordinarily been understood; as / ought to speak, i.e. 
to speak (while in prison) with boldness, holding back nothing of the 
truth. The expression before us, following the clause, that God may open 
to us a door for the word, is thought to signify a necessity (δεῖ) that he 
should be released from prison so as to resume his full and accustomed 
activity as an apostle. (Das Predigen im Gefiingnisse war es nicht was 
Paulus meinte. The preaching in prison was not what Paul meant. Meyer.) 
It remains to be seen whether this view of the meaning will prevail over ᾿ 
the older interpretation. 


Vv. 5,6. “Ev σοφίᾳ περιπατεῖτε. Walk in wisdom,—the sphere or 
element in which they were to act. On the meaning of σοφίᾳ, cf. Eph. 
1. 8, note. —mpos τοὺς ἔξω, to, toward, in your relations to, those who are 
without, i.e. those who are without the fold of Christ. Cf. 1 Cor. 5. 
12,1 Thess. 4.12. — τὸν καιρὸν ἐξαγοραζόμενοι. Cf. Eph. 5. τό, note. 
—6 λόγος, sc. ἔστω, imperat.; suggested by the preceding imperat.— 
ἐν χάριτι, 77 erace,i.e. gracious, kind, winning. Cf. Luke 4. 22. Note 
this use of χάρις in the earlier and classic sense. — ἅλατι (ἅλας) ἠρτυμένος 
(ἀρτύω), seasoned, made savory, with salt, a metaphor borrowed from 
the culinary art. The word salt often denotes wisdom, good sense. Cf. 
Mark 9. 50, Luke 14. 34; also Latin, sales. As dishes for food are 
seasoned with salt,so let your speech (particularly to those who are 
without) be made pleasing, persuasive, and united with wisdom.— 
εἰδέναι (οἶδα), infin. denoting purpose or consequence, fo know, so as to 
know, so that ye may know. — πτῶς δεῖ ὑμᾶς (subj. of ἀποκρίνεσθαι, pres. 
infin. expressing something habitual), how ἐξ zs necessary that you reply, 
how you ought to reply etc. 


Vv. 7-9. The sending of Tychicus with Onesimus.—Ta κατ᾽ ἐμέ (cf. 
Eph. 6. 21) πάντα (added here to intensify the expression) : lit. the things 
relating to me all,i.e. all my affairs, everything relating to me. — Τυχικός. 
Cf. Eph. 6. 21, note. — ἀδελφὸς . . . διάκονος... σύνδουλος : various rela- 
tions which Tychicus sustained to Paul: brother... servant or helper... 
fellow bond-servant.—év κυρίῳ belongs with all the three nouns. The 
English word minister is now generally understood in a sense so different 
from διάκονος that it is hardly a correct rendering. Compare with this 


CHAPTER IV. 10-12. 469 


Eph. 6. 21, where σύνδουλος is omitted. —eis αὐτὸ τοῦτο, with a view to 
this very thing, for this very purpose, explained by ἵνα γνῶτε... . παρακαλέσῃ, 
that you may know... that he may comfort.— τὰ περὶ ἡμῶν, the things 
concerning us, substantially the same thought as τὰ κατ᾽ ἐμέ. Cf. Eph. 6. 
22. — σὺν ᾿Ννησίμῳ, connect w. ἔπεμψα. Onesimus, the servant (or as we 


_ render δοῦλος in classic Greek, the slave) of Philemon, is mentioned only 
_ here and in the Ep. to Philemon. —és ἐστιν ἐξ ὑμῶν, who is of you, i.e. 


who belongs to your city. The letter to Philemon is supposed to have 
been conveyed at the same time with the letters to the Ephesians and 
Colossians. Philemon is supposed to have been a Colossian, or at least 
to have resided there when Paul’s letter was sent to him. — yvwptotow 
(fut. of γνωρίζω), they will make known. — τὰ ὧδε, w. πάντα, all things... 
the things here. It seems to me far more probable that this epistle and 
the others sent with it were written in Rome, rather than in Caesarea, 
as Meyer argues. 


Vv. 10,11. ᾿Αρίσταρχος. A Thessalonian; was with Paul in Caesa- 
rea, and made the journey with him to Rome. Cf. Acts 19. 29, 20. 4, 
27. 2, Philemon 24.—6 συναιχμάλωτός pov, my fellow-prisoner. In Phi- 
lemon he is mentioned, with several others, as a fellow-worker (cuvepyot 
wou) ; while Epaphras is there spoken of as συναιχμάλωτος. It is surely 
quite credible that both may have been fellow-prisoners, and at the same 
time fellow-workers; so that either designation would be suitable. — 
Μάρκος. Thought to be the same as John Mark (Acts 12. 12 and 25)» 
and author of the gospel of Mark.— ὁ ἀνεψιὸς Βαρνάβα (gen. first de- 
clens.) the cousin of Barnabas (R. V., B. U., Ell., Alf.). This relationship 
seems to be mentioned in commendation. — οὗ refers to Μάρκος. ---- ἐντο- 
Ads. What these commandments were and when received is not known, 
and it seems useless to conjecture. They were probably of a commend- 
atory character. —kal ᾿Ιησοῦς ... ᾿Ιοῦστος, and Fesus (Greek form of the 
word Joshua), who is called Fustus (his Roman name); sc. ἀσπάζεται, 
salutes you. He is not mentioned elsewhere in the N. T.—ot ὄντες (re- 
ferring to the three just mentioned) κτέ., who are of the circumcision, these 
only (of the circumcision) (are) fellow-workers (with me). —eis τὴν βασι- 
λείαν τοῦ θεοῦ, cowards the kingdom of God (Ell., Alf.) ; fur das Messias- 
reich (Meyer); strictly means (directing their energies and thoughts) zzzo 
the kingdom of God.— οἵτινες... παρηγορία, who became to me a comfort. 
Paul mentions these three Jewish brethren as having alone worked with 
him, and as having been a comfort to him; implying that the other Jew- 
ish Christians in Rome (or in Caesarea, as Meyer supposes) were anti- 
Pauline. (Note how often οἵτινες, guippe qui, since they, such as, occurs 
in N. T. Greek: ἐγενήθησαν, a later form for ἐγένοντο : παρηγορία, only 
here in N. T.). 


V.12. "Emagpas. Cf. 1. 7. τ-- ὃ ἐξ ὑμῶν (cf. verse 9), who is of you, 


470 NOTES ON COLOSSIANS. 


i.e. of your city. This and the following clauses would have a tendency 
to win the confidence and affection of the Colossians. —mdvrote ἀγωνι- 
ζόμενος κτέ., always striving earnestly, agonizing, for you in his prayers ; — 
a strong expression. Cf. ἀγῶνα. .. ὑπὲρ ὑμῶν, 2. 1, also 1. 29, and Rom. 
15. 30, note. —tva with its usual force, 7 order that, to the end that.— 
σταθῆτε (I aor. pass. subjunc. fr. ἵστημι), thal ye may be made to stand, 
Alf., Ell., Meyer, et al. read here στῆτε (2 aor. act. subjunc.), that ye may 
σαι. ---- τέλειοι Kal πεπληροφορημένοι (πληροφορέω), complete, entire, per- 
fect, and fully assured.— ἐν παντὶ θελήματι τοῦ θεοῦ, 2 all the will (in 
everything that has been willed) of God. Meyer, Alf., et al. connect 
this closely with σταθῆτε (στῆτε) ; Ell., Braune, et al., with the words 
directly preceding. Why not with both,— the entire clause after ἵνα ἢ 

V. 13. Confirmation (γάρ) of the preceding. — μαρτυρῶ yap αὐτῷ (dat. 
of interest, Win. ὃ 31, 4, b.), Hor 7 bear him witness, I testify for him, or 
in respect to him. τττ- πολὺν πόνον (rare in N. T., cf. πένομαι, Zo toil ; nearly 
the same in meaning with the more frequent N.T. word κόπος), much 
hard work, toil, labor. Cf. ἡλίκον ἀγῶνα ὑπὲρ ὑμῶν, 2.1. It denotes the 
inward struggle in their behalf.— The three cities, Colossae, Laodicea, 
and Hierapolis, were near together (eastward from Ephesus; and S. E. 
from Philadelphia and Sardis. See map), and in all three of them Epa- 
phras had probably labored in the gospel. 


Vv.14,15. Λουκᾶς... ἀγαπητός, Luke, the physician, the beloved. 
The epithets seem to be added, not to distinguish him from any other 
person of the same name, but as above vv. 7, 9, 10, 11,12. There seems 
to be no good reason for doubting that this is the same as the author of 
the gospel which bears his name and of the Acts. Note that no com- 
mendatory word follows the name Demas. In Philemon, verse 24, he is 
mentioned among the συνεργοί of the Apostle ; but in 2 Tim. 4. Io, as 
having loved the present world and forsaken the Apostle. — ἀσπάσασθε 
(ἀσπάζομαι) κτὲ., Do ye (Colossians) salute etc. From vv. 10-14, the salu- 
tations of others are given; here the Apostle addresses them directly. — 
καὶ ΝΝυφᾶν, avd (in particular) Vymphas or Nympha (the Greek word 
may be either masc. or fem.). This person, whether brother or sister, 
was no doubt prominent in the church at Laodicea. — kal τὴν κατ᾽ οἶκον 
αὐτῶν ἐκκλησίαν, and the church in their house. With this reading, αὐτῶν 
would refer to Νυμφᾶν and τοὺς... ἀδελφούς. The reading of W-H., 
αὐτῆς st. αὐτῶν, seems quite probable; and the church in her house ; αὐτῆς 
referring to Νυμφᾶν (or Νύμφαν, W-H.). Note the use here of κατά w. 
οἶκον, indicating extension through; the church occupying her house. Cf. 
Winer, p. 400, § 49. 

V. 16. καὶ ὅταν ἀναγνωσθῇ (ἀναγιγνώσκω) παρ᾽ ὑμῖν ἡ ἐπιστολή, And 
when the letter has been read (shall have been read) with you; παρ᾽ ὑμῖν, not 
by you, not exactly among you (ἐν ὑμῖν) ; but properly, xear, at the side of 


CHAPTER IV. 17, 18. 471 


with you. Winer, ὃ 48, p. 394. — ποιήσατε ἵνα... ἀναγνωσθῇ, cause that 
at be read in the church of the Laodiceans also. Note the const. ποιήσατε 
ἵνα. Winer, ὃ 44, p. 337. --- καὶ τὴν ἐκ «Λαοδικίας, placed before ἵνα for 
emphasis. Winer, ὃ 61, p. 550. “πα (cause) that ye also read the (letter) 
Srom Laodicea, i.e. the letter written to Laodicea and sent from thence to 
Colossae. Winer, § 66, p. 629. Whether the epistle here referred to 
has been lost, or is the same as the epistle to the Ephesians, will per- 
haps never be determined beyond controversy. Cf. note on ἐν Ἐφέσῳ, 
Eph. 1. 1. 

V.17. καὶ εἴπατε (impv.; in the indic. εἶπα, or εἶπον ; cf. φημί) ᾽Αρ- 
χίππῳ, And say to Archippus; mentioned also in Philem. verse 2; but 
what his position or particular service in the church was, we have no 
reliable information. — βλέπε τὴν διακονίαν κτὲ., look to, vive heed to, the 
service which thou didst receive in the Lord: ἐν κυρίῳ emphasizes the idea 
that it was a religious service of some kind. —tva .. . wAnpois (pres. 
subj. act.), that thou mayest make it full, fulfil it; that there may be no 
deficiency in it. 

V. 18. ‘O ἀσπασμὸς τῇ ἐμῇ χειρὶ Παύλου, Zhe salutation of me Paul 
with my own hand; or more literally, the salutation by the hand of me 
Paul. Παύλου is in appos. w. the gen. ἐμοῦ implied in the possess. pron. 
éun. Good. ὃ 137, Note 1; Had. 675, b. It appears that this epistle, as 
some other epistles of Paul, was written by an amanuensis; and Paul 
adds with his own hand this verse to attest the genuineness of the epistle. 
-- μνημονεύετέ pov τῶν δεσμῶν, Remember my bonds !—a simple, brief, 
and touching reminder of his situation, as he wrote these last words. — 
ἡ χάρις μεθ᾽ ὑμών (sc. εἴη), Grace (be) with you. The readers would have 
no doubt as to what was meant by 7 χάρις, the grace of God in Christ. 


Cf. notes on Eph. 6. 23, 24. 











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ΚΟΥ ff. THESSALONIANS. 


Tuey were written from Corinth, about 52~3 a.p., to the 
church established about three months before in Thessalonica. 

Paul had been driven forth by the persecution of the civil 
authorities, who were instigated by false charges of the hostile 
Jews. Many notable conversions had occurred under his 
preaching at Thessalonica, and the report of them had spread 
through Macedonia and Achaia. 

Timothy reaches Paul at Corinth, and brings word of the 
condition of the church. Many things were commendable. 
Some things were in need of plain rebuke. Persecution had 
led them to look for the instant second coming of Christ. 
Hence many had ceased to work, and were idly waiting. 
Some were troubled lest their friends already dead should not - 
witness the second coming. 

Some heathen vices had crept in. 

To correct all these things was the purpose of the Epistles. 

They are supposed to be the oldest of all the New Testament 
writings. 


Their authenticity is generally accepted. 





Pies! EPISTLE TO THE THESSALONIANS. 





For general information on this and also the second 
epistle, see Conybeare and Howson, Farrar, and the Bible 
Dictionaries. Place of writing, Corinth. Date, 52 or 53. 


CuHap.I. Salutation (verse 1). Thanksgiving for their Chris- 
tian walk and example (vv. 2-10). 


V. 1. Παῦλος καὶ Σιλουανὸς xré. Paul and Silvanus and Timothy to 
the church of the Thessalonians in God the Father and the Lord Fesus 
Christ: Grace to you and peace. Note the simplicity and brevity of the 
address ; also that Paul does not here style himself an apostle. In ad- 
dressing such devoted friends as the Thessalonians, who did not ques- 
tion his apostolic authority, this was not necessary. — Article omitted 
w. πατρί and κυρίῳ, on the same principle as often w. proper names. — 
χάρις ὑμῖν Kal εἰρήνη, sc. εἴη, optat. of wishing. Grace... peace, a salu- 
tation uniting the Greek χαίρειν and the Hebrew plow (Gen, 23:29: 
Judges 6. 23, et al.) — Silvanus, so called by Paul and Peter. In Acts 
called Silas. 


V. 2. Ἐιὐχαριστοῦμεν κτέ., We give thanks to God always concerning you 
all, making mention (of you), or making to ourselves (mid.) a remembrance 
(of you) in our prayers. ἐπί w.the gen., iz the time of; cf. Lex. Th.; 
μνεία, in the sense remembrance: cf. ch. 3.6; Phil. 1.3; 2 Tim. 1.3. It 
does not necessarily imply the use of any actual words. Cf. μνημονεύον- 
Tes, next verse. 


V. 3. ἀδιαλείπτως Kré., unceasingly remembering your work of faith and 
labor of love and steadfastness of hope in our Lord Fesus Christ before our 
God and Father. — ἀδιαλείπτως (fr. a priv., δια-λείπω), used only by Paul 
in N. Test. and with reference, direct or indirect, to prayer. —tpav τοῦ 
ἔργου τῆς πίστεως, your work of faith, your work connected with your faith, 
the direct result of your faith, which is not a mere speculative belief. 
Cf. the teaching in the Ep. of James. — τοῦ κόπου τῆς ἀγάπης, your labor, 


476 NOTES ON FIRST THESSALONIANS. 


your toil, of love, the direct result of your Christian love. — τῆς ὑπομονῆς 
Kré., your steadfastness of hope in our Lord Fesus Christ: a hope that does 
not waver and that bears up (cf. ὑπομένω) under all trials ; a hope in our 
Lord Jesus Christ, so different in character from every other hope. — 
ἔμπροσθεν κτέὲ., before our God and Father: all that is affirmed in the en- 
tire sentence being in the presence of our God and Father ; securing his 
approval ; and taking place with the utmost sincerity and earnestness. 

Vv. 4,5. εἰδότες κτέ., knowing (feeling assured; particip. causal ; re- 
ferring to the subj. of εὐχαριστοῦμεν), brethren beloved of God, your elec- 
tion ; i.e. the fact that you have been chosen, selected from the mass of 
mankind, of God: —a precious truth and an occasion for thanksgiving.— 
ὅτι (causal. The verse shows how Paul was convinced of their election) 
τὸ εὐαγγέλιον ἡμῶν Kré., because our gospel did not come among you in 
word only, but also in power, and in the Holy Spirit and much assurance, 
even as ye know what (of what character) we became among you on your 
account: our gospel, i.e. the gospel which we preach ; not in word only, i.e. © 
there was something more than mere argumentation, and logical force; 
in the Holy Spirit and much assurance, added to the. preceding clause to 
make it more definite, and to intensify the thought ; even as ye know etc., 
— an appeal to their own experience in confirmation of the foregoing ; 
of what character etc., i.e. such as is implied in the foregoing, — ot iz 
word only etc. 

Vv. 6,7. καὶ ὑμεῖς μιμηταὶ κτέ., And ye became imitators of us and of - 
the Lord. This may be viewed as an additional assurance of their elec- 
tion ; and of the Lord, as he was presented to their minds in the example 
and the preaching of the apostle. — δεξάμενοι κτέ., having received (parti- 
cip. causal, 72 that ye received) the word in much affliction. Cf. Acts 17. 
6; also ch. 2. 14; ch. 3. 2, 3.— μετὰ χαρᾶς xré., with joy of the Holy 
Spirit (joy inspired by the Holy Spirit) ; and this, too, in the midst of 
their affliction,— an experience of many in other places and times. — 
ὥστε γενέσθαι ὑμᾶς τύπον κτέ., so that you became an example (an example 
to be imitated of Christian character and living) zo αἱ those having faith 
(Christian faith) 2% Macedonia and in Achaia (the usual name, from 146 
B.C., for Greece ; st. Ἑλλάς). 

V.8. ad ὑμῶν γὰρ ἐξήχηται (ἐξ-ηχέω, cf. ἠχώ, Lat. and Eng. echo) ὃ 
λόγος xré., Hor (in confirmation of verse 7) from you has sounded forth the 
word of the Lord (i.e. the gospel) sot only in Macedonia and in Achaia, but 
in every place (everywhere, a popular hyperbole) your faith toward God 
has gone forth, so that we have no need (lit. have not need) to say anything, 
i.e. anything respecting your faith toward God. It is already everywhere 
well known. 

V.9. αὐτοὶ yap κτὲ., Hor they themselves (the people in every place) 
report concerning us (the apostle and his co-laborers) what manner of en- 


CHAPTERS I. 4--11. 4. 477 


trance, what access, we had to you. — καὶ πῶς ἐπεστρέψατε (ἐπι-στρέφω, 
quite different in sense fr. ἐπι-τρέπω. See Lex. Th.) KTé., and how ye 
turned (were converted) to God from idols (from the idols, von den Ab- 
gottern, Luther) zo serve the living and true God (B. U.), or to serve a living 
and true God (R.V.). The first is usually preferred. For the omission 
of the article w. θεός, see Win. p. 121 ff. Note the order of the Greek 
words, fo serve the God, or a God, who is living and true, — in emphatic 
contrast to those that have no life and are spurious. For the meaning 
of ἀληθινός, as distinguished from ἀληθής, see Lex. Ων: 

V.10. καὶ ἀναμένειν κτέ., and to wait for (ἀναμένειν, like δουλεύειν, de- 
pends on ἐπεστρέψατε, turned... to serve...to wait for) his son from 
heaven (for the plur. οὐρανῶν, see Win. §§ 27, 3). — ὅν ἤγειρεν (ἐγείρω) 
κτέ., whom he raised from the dead, Fesus, the one who is delivering us from 
the anger that is coming. The work of deliverance is represented as going | 
on, but not yet completed. The leading thought in this verse, to wazt for 

his son from heaven, is satisfactorily explained in John 14. I-3. 


_Cuap. II. The same leading thoughts. Their reception of the 
truth; Paul’s conduct among them; his desire to see them. 


Vv. 1, 2. Αὐτοὶ γὰρ οἴδατε Kré., For ye yourselves know, brethren, 
our entrance to you, that it has not been vain (or empty). γάρ, confirma~ 
tory ; τήν, repeated, pointing out more distinctly the connection of 
πρὸς ὑμᾶς w. εἴσοδον. --- ἀλλὰ προπαθόντες (προ-πάσχω) Kal ὑβρισθέντῃ», 
(ὑβρίζω) Kré., but having ‘suffered before, and having been injurioyisn 
(insolently) treated, as ye know, in Philippi. — ἐπαρρησιασάμεθα ( 
σιάζω) nré., we were bold, confident, in our God (a sure ground, 








conflict, —referring to external dangers. Cf. Acts, chs. 16, 17. 
spoken of a contest of athletes ; then of any severe conflict. 

V.3. ἡ yap παράκλησις ἡμῶν κτέ., For (introducing the reason for 
his speaking with boldness and confidence) our exhortation is not of 
error, nor of uncleanness, nor in guile (deceit). παράκλησιϑ, exhortation, 
encouragement, comfort. ἐκ... ἐξ, out from, as the source. ἐν, ix the 
sphere ο πλάνη, a wandering, an error; also a leading into error, decep- 
tion. ἀκαθαρσία, (a priv., καθαίρω), uncleanness, impurity, —used here 
probably in the moral sense of impure motives (se¢ Lex. Th.); the 
desire for gain, covetousness, Alf., Ell., Liinem. δόλος, a snare, bait, 
deceit. / 


/ 

V. 4. ἀλλὰ καθὼς δεδοκιμάσμεθα (δοκιμάζω) nrél, but as we have been 
approved of God to be intrusted with the gospel, so! we speak ; not as if 
pleasing men, or, viewing the present as conative, Ot as if seeking (habitu- 
ally) to please men, but God, who tests our hearts. δοκιμάζω, to test, to 


478 NOTES ON FIRST THESSALONIANS. 


prove, and as a result 29 approve. Can all who now preach the gospel 
adopt the language of this verse? 


Vv. 5, 6. οὔτε γάρ ποτε xré., For neither at any time did we use 
(engage in) flattering language, as ye know, nor any pretext arising from 
covetousness, God is witness. ἐγενήθημεν, see Lex., γίνομαι or γίγνομαι. 
Note also the const. w. ἐν, to engage in, to appear in: ἐν λόγῳ κολακείας, 
in language consisting of flattery; ἐν προφάσει πλεονεξίας, in a pretext 
dictated by, arising from, covetousness. They themselves might judge 
whether he had used flattering language (καθὼς οἴδατε); but God alone 
could know whether he -had been secretly moved by a covetous spirit 
(θεὸς μάρτυΞ). Cf. Rom. 1.9; Phil. 1. 8. — οὔτε ζητοῦντες Kré., nor 
(were we) seeking glory of (or from) men, neither from you nor from others. 
ἐξ, out from; ἀπό, simply from. No stress on the distinction here. — 
δυνάμενοι... ἀπόστολοι, though we might, as apostles of Christ, be in 
authority. δυνάμενοι, lit. being able, may be viewed as temporal or as con- 
cessive, — when we were able, or though we were able; ἐν βάρει, in the 
position of a weight, or in authority. The latter idea seems most suitable 
in the connection. With Bdpos, cf. Eng. weight, and weighty in the sec- 
ondary sense, zzfluential ; ἀπόστολοι probably in the wider sense, includ- 
ing Silvanus and Timothy. Cf. Lex. Th. 


Vv. 7,8. ἀλλὰ ἐγενήθημεν κτέ., But we were gentle in the midst of you 

(or we proved ourselves, we were found, gentle; see Lex. Th. γίνομαι, 5); 

with the reading νήπιοι, we were found (as) babes in the midst of you. — 

thes ἐὰν τροφὸς θάλπῃ κτέ., as (lit. as 76 a case supposed) a nursing 
timother cherishes her own children, so while yearning towards you (having 
‘a tender and strong affection for you, see Lex.) we were well pleased to share 
with you, to impart to you, not only the gospel of God, but our own souls 

also, because ye became to us beloved (very dear). Was such affection found 

elsewhere in human society than in the hearts of Christians? εὐδοκέω, 

a later Greek word (cf. εὐδοκία), freq. in N. Test., spoken often of God’s 

good pleasure. Cf. Matt. 3.17; 12.18; 17. 5; Mark 1.11; Luke 3. 22; 

12. 32. — wal τὰς ἑαυτῶν ψυχάς, our own souls also, or even our own 

souls ; not mlerely outward civilities and services, such as are commonly 

accepted in hman society, but our own hearts, our lives, all that we 

possess. 







V.9. pynpovievere yap xré., For (confirmatory) ye remember, brethren, 
our toil and sorr κόπον. . . μόχθον, nearly synonymous in meaning ; 
the thought intensified by the two words, our hard labor (labor and 
travail, R. V.). Gf. 2 Thess. 3.8; 2 Cor. 11. 27. — νυκτὸς kal ἡμέρας 
KTé., night and day working. νυκτός placed first (an exception Acts 9. 24), 
as the day was usually by the Jews (so also by the Athenians) reckoned 
from evening to eveming. Cf. Gen. 1.5; Acts 20.31. The continuing 
to work by night was also something more exhausting. ἐργαζόμενοι, 


‘ 


\ 


CHAPTER II. 5-15. 479 


referring here to manual labor, perhaps tent-making. Cf. Acts 18. 3. — 
πρὸς TO μὴ ἐπιβαρῆσαί τινα κτέ., that we might not burden any of you. 
Cf. 2 Thess. 3. 8; 2 Cor. 2.5. — ἐκηρύξαμεν (κηρύσσω) εἰς ὑμᾶς Kré., 
(in these circumstances) we proclaimed among you (eis ὑμᾶς, having entered 
among you) the gospel of God. 

Vv. 10-12. ὑμεῖς μάρτυρες Kal θεός, Ve are witnesses and God. Cf. 
verse 5, note. — ὡς ὁσίως κτέ., how holily and righteously and unblam- 
ably we behaved ourselves in relation to you who believe. ὁσίως καὶ δικαίως, 
spoken of divine and human relations ; cf. Eph. 4. 24, note. ἐγενήθημεν, 
cf, v. 5. — καθάπερ οἴδατε, ὡς κτὲ., even as ye know how (we behaved our- 
selves), exhorting and encouraging you, each one of you, asa father his chil- 
dren, and testifying, to the end that ye walk worthily of God, who calls you 
into his kingdom and glory. Bear in mind, in vv. 11 and 12, ἐγενήθημεν. 
— παρακαλοῦντες, exhorting, encouraging, comforting. παραμυθούμενοι, 
nearly synonymous, added to dwell on the thought. Cf. note on κόπον ... 
μόχθον, verse 9. — εἰς Td κτέ., the purpose, the end in view; connect w. 
the three participles. — καλοῦντος, pres., the divine call continued to the 
consummation, when we enter into his kingdom and glory. 

V. 13. Καὶ διὰ τοῦτο, And on this account, referring to what pre- 
cedes, — the continued call to enter into the kingdom and glory of God. 
— Kal ἡμεῖς κτέ., we al (we, as well as all believers who hear of the 
Christian walk of the Thessalonian church) give thanks to God unceasingly, 
that (the ground of the thanksgiving) having received (by a public pro- 
fession) the word preached by us (the word) of God, ye embraced it 
(accepted by an inner experience), of (as) the word of men, but even as it 
truly is, God’s word, which also works in you who believe. Note the dis- 
tinction between παραλαμβάνω as objective, and δέχομαι as subjective. 
So Alf., Liinem., et al. — λόγον ἀκοῆς, lit. the word of hearing, 1. 6. the 
word heard, the word preached. Cf. Heb. 4. 2; also Gal. 3. 2, note. 
With this use of ἀκοῆς, παρ᾽ ἡμῶν is logically connected with it. — ὅς may 
grammatically refer either to λόγον or to θεοῦ. The former construction 
is preferable. When évepyéw is spoken of God, the act., not the mid. or 
pass., is regularly used. Cf. 1 Cor. 12.6; Gal. 2. 8, et al. 

V. 14. ὑμεῖς yap xré., For (proof of the statement just made) ye de- 
came imitators, brethren, of the churches of God which are in Fudea in 
Christ Fesus, in that ye also suffered the same things of your own fellow- 
countrymen (the Gentiles in and around Thessalonica) even as they (the 
Christians in Judea) also (did) from the Fews. — μιμηταί, imitators, ina 
good sense,—-those who follow an honorable example. — ἀδελφοί. 
Note the frequent repetition of this word, indicating the hearty brotherly 
love of the apostle. : 

V.15. τῶν Kal τὸν κύριον ἀποκτεινάντων KTé., who both slew the Lord 
Sesus and the prophets, and drove us out, and are not pleasing to God and 


480 NOTES ON FIRST THESSALONIANS. 


are opposed to all men. The last clause may remind the classical student 
of the words of Tacitus, Hist., v. 5: ‘‘ Adversus omnes alios hostile 
odium.” With this seemingly severe judgment we may well compare, or 
rather contrast, the words of Paul in Rom. chs. 9 and Io, vv. 1 ff. The 
first καί seems best viewed as correl. with nal... Kal... καί in the 
following genitive clauses. So R. V. — τὸν κύριον, separated from 
Ἰησοῦν, thus more emphatic. — ἡμᾶς ἐκδιωξάντων, drove us out, i.e. 
from among you. Acts17. 5 ff. So Alf. Ell, R.V. Others understand 
it as a strengthened form of the simple verb, who persecuted us. So 
Liinem. Cf. Lex. Th. — ἡμᾶς, ws, is understood by some of Paul alone ; 
by others, of Paul and Silas; by others, of the apostles generally, under- 
standing ἐκδιωξάντων in the sense fersecuted. 

V. 16. The same construction continued. — κωλυόντων ἡμᾶς κτέ;, 
forbidding us to speak to the Gentiles that they may be saved, to the end 
that they (the Jews) may fill up their sins always (expressing the divine 
purpose). With the figure of speech cf. Gen. 15. 16. — κωλυόντων, lit. 
trying tohinder. ἡμᾶς as above. — ἔφθασεν (φθάνω) δὲ κτὲ., but the anger 
(that of God) zs come upon them to the uttermost ; lit. into an end, 1. 6. an 
end of the anger. The figure of a definite measure is to be kept in 
mind. With the thought here cf. Rom. 2. 5. Inthe aor. ἔφθασεν Paul 
appears to look back on that which was stiljximpending (in the divine 
purposes) as an accomplished fact. — ἡ ὀργή, anger; ὃ θυμός, wrath. 
Is it not well to distinguish between the two? 

Vv. 17-20. Paul now relates how greatly he had desired to visit the 
Thess. ch., and how he had been hindered. In close connection with 
verse 13. 

V. 17. Ἡμεῖς δέ, ἀδελφοί, ἀπορφανισθέντες (ἀπορφανίζω)͵ . . . 
ἐσπουδάσαμεν (σπουδάζω) κτέ., But we, brethren, being bereft of you 
(more lit. deveff and separated from you) for a short season (lit. for a 
season of an hour) in actual presence (111, in face), not in heart, the more 
exceedingly endeavored (made haste) to see your face in great longing. 
Note here the force of the aor. particip., after we had been bereft of you 
for a brief period, we endeavored etc.; also the metaphor in ἀπορφανι- 
σθέντες, having had a feeling of bereavement like that of orphans. — 
περισσοτέρως, the more exceedingly, the more because the period of sepa- 
tion had been so brief. — ἐν πολλῇ ἐπιθυμίᾳ, emphat. posit.; strengthens 
the idea in ἐσπουδάσαμεν. 

V.18. διότι ἠθελήσαμεν (ἐθέλω) κτέ., decause (the reason for ἐσπου- 
δάσαμεν) we desired to come to you, 7 Paul both once and twice, and Satan 
hindered us. Note the meaning of διότι ; always causal, never illative. — 
ἐγώ, sing. and definite, in appos. w. the plur. subj. of ἠθελήσαμεν. ---- 
μέν, restrictive, Lat. guidem ; not usually rendered, yet having a very 
decided force in the Greek. — καὶ ἅπαξ καὶ δίς, sc. ἠθέλησα wré. Thus 


CHAPTERS II. ΊΘΞΙΤΙΙΣ 3. 481 


the general statement in the plur. is restricted and emphasized. — 
ἐνέκοψεν (ἐγκόπτω). By what means Satan hindered him is not stated. 


Vv. 19, 20. τίς yap ἡμῶν ἐλπὶς κτέ., Hor (introducing the reason why 
he longed to see them) what zs our hope or joy or crown of glorying 
(“crown of which we can boast,” Th.)? Ave not ye also (ye as well as 
other churches) efore our Lord Fesus at his coming? — ἢ οὐχί, “ The 
% introduces a second and negative. interrogation, explanatory and con- 
firmatory of what is said in the first” (Ell.). Not rendered into English. 
— καί before ὑμεῖς may be viewed as emphatic, even ye. SoR.V. The 
anticipation of meeting them among the redeemed in the presence of the 
Lord Jesus at his final appearing might well be the crowning joy to Paul, 
as the same anticipation may be the crowning joy of the faithful pastor 
now. — ὑμεῖς yap ἐστε κτέ., Hor (confirmatory) ye are our glory and joy; 
“ye are” at all times; ye are now, and ye will be in that day. 


CuaAp. III. Being himself hindered from visiting them, Paul 
again sends Timothy. The tidings received through him are 
cheering. Paul prays that he may himself soon be able to visit 
and encourage them. 


Vv. 1-3. Διὸ μηκέτι στέγοντες κτέ., Wherefore no longer bearing up 
(under our continued absence from you and desire to see you or at least 
to hear from you), we thought it good (we consented) ¢o be left behind 
in Athens alone (emphat. posit.). The plur. here seems to be spoken 
simply of Paul, not of Paul and Silas. From Acts 17. 13 ff., compared 
with 18. 5, it would appear that Timothy and Silas first rejoined Paul at 
Corinth. Thus Paul was actually left alone, so far as these his travelling 
companions and helpers in the ministry were concerned ; and also with 
little if any Christian society. Note the force of the neg. μηκέτι, indicat- | 
ing the subjective state, the inward feeling. Bear in mind also the ten- 
dency in later Greek to use the neg. μή oftener than in Attic. — καὶ ἐπέμ.- 
Ψψαμεν κτέ., and sent Timothy our brother and God’s servant in the gospel 
of Christ. St. διάκονον the reading συνεργὸν κτὲ., fellow-worker with God, 
is preferred by some, Alf., Ell., Liinem., et al. Cf. 1 Cor. 3.9.— εἰς τὸ 
στηρίξαι (στηρίζω) Kré., that he might establish you (make you firm, stable) 
and encourage (comfort) you respecting your faith.—wmép in later Greek 
often synonymous w. περί. Some prefer to render ὑπέρ here, oz dchalf 
of, for the furtherance of, Alf., Ell., Liinem. Not so R. V., Rigg. —ré 
μηδένα σαίνεσθαι (only here in N. T.) κτέ., that xo one be moved (agitated, 
troubled) in these affiictions. The gram. const. is not certain. It may be 
viewed as the direct obj. of παρακαλέσαι, or eis expressed above may be 
understood. — αὐτοὶ γὰρ οἴδατε κτέ., for ye yonrselves know that with this 
in view (these afflictions), to this end, we (Christians) are appointed (are set, 
placed, in the divine plan). Cf. on κεῖμαι Luke 2.34; Phil. 1.16. On the 


31 


482 NOTES ON FIRST THESSALONIANS. 


thought cf. Matt. 5. 10-12; Jno. 15. 18 ff. ; 16.2; Acts 14. 22; 2 Tim. 
ce 5: 

Vv. 4,5. Kal yap «ré., For verily (confirmation of αὐτοὶ γὰρ οἴδατε 
κτὲ. : καί, ascensive; γάρ, causal; Vulg. zam 61), when we were with you, 
we told you beforehand (or we told you plainly) that we (Christians gene- 
rally, as in verse 3) are about to suffer affliction, even as it truly came to 
passand ye know. See Lex. προλέγω, to tell beforehand, or to tell plainly. 
Why not both? ἐσ ¢ell plainly beforehand; καὶ... καί may be correl., 
both...and; or the first may be ascensive, trw/y, as above rendered. — 
διὰ τοῦτο κἀγὼ μηκέτι στέγων κτὲ., On this account (because of your tribu- 
lations) .7 also, no longer bearing up (no longer supporting the weight of 
anxiety ; cf. verse 1), sent to know your faith, lest in some way the tempter 
had tempted you and our toil might prove (to have been) zz vain. — κἀγώ, 
καὶ ἐγώ, 7 also, as well as you (so Ell.) ; as well as Timothy, or as well as 
the other Christians who had heard of their affliction (so Alf., Liinem.). 
Cf. note on καὶ ἡμεῖς, ch. 2. 13. --Ο ες κενὸν γένηται, might come into ( pass 
into) that which is vain, empty ; κόπος, toil, hard labor. Cf. ch. 2. 9. 


Vv. 6-8. Αρτι δὲ ἐλθόντος κτέ., But now, since Timothy has come to us 
from you and brought to us the good news of your faith and love and that 
you have a kind remembrance of us always, longing to see us, just as we also 
(Zo see) you, on this account we were comforted (and encouraged), brethren. 
—Note ἄρτι in emphat. posit.; connect logically w. ἐλθόντος, εὐαγγελι- 
σαμένου, and w. παρεκλήθημεν (παρακαλέω), i.e. w. the entire sentence. 
Note also the later Greek usage of ἄρτι. See Lex. Th.— tiv πίστιν καὶ 
τὴν ἀγάπην, a comprehensive description of Christian character, imply- 
ing ἐλπίς. Cf.1 Tim. 1.14; 2 Tim. 1. 13.— ἐφ᾽ ὑμῖν ἐπὶ πάσῃ τῇ ἀνάγκῃ 
KTé., over you (in respect to you) in all our distress and affliction through 
your faith ; because now we live, if ye stand fast in the Lord. —ém πάσῃ 
xré. The rendering zz etc. is not very accurate, though the usual Eng. 
idiom; ἐπί w. the dat. properly, zpon etc., over and above. Thus we 
often speak of rising above our trials and distresses. — ζῶμεν... . στήκετε. 
Note the force of the pres. tense: we continue to live, if ye continue to 
stand fast, firm.— ἐν κυρίῳ, iz the Lord, the sphere in which they were to 
stand and the only sphere in which as Christians they could be firm. 


Vv. 9, το. τίνα yap εὐχαριστίαν κτέ. For (a confirmation of verse δ) 
what thanksgiving are we able to render in full to God concerning you for 
all the joy with which we rejoice on account of you before our God; night 
and day above measure (exceedingly) praying that we may see your face and 
make complete those things which are lacking in your faith ? — ἀντ-απο-δοῦ- 
ναι, to sive in return (avt-) in full, or what is due (-awo-).— ἐπὶ πάσῃ TH 
χαρᾷ. Note here another rendering of ἐπί w. the dat. Cf. v. 7.— ἧ 
χαίρομεν. The dat. is commonly viewed here as an attraction fr. the 
acc. ἥν, acc. of cogn. meaning. Cf. Matt. 2. 10.; yet the dat. with yalpw 


CHAPTER 111002.-.-13.. 483 


also occurs, cf. Jno. 3. 29. --- ἔμπροσθεν τοῦ θεοῦ ἡμῶν shows the character 
of the joy.—vuxros kal ἡμέρας. Cf. 2. 9, note. — δεόμενοι agrees w. the 
subj. of δυνάμεθα. ---- καταρτίσαι (καταρτίζω), same const. w. ἰδεῖν, Ζο set in 
order, to make complete τὰ ὑστερήματα κτέ. It may be supposed that they 
still needed much instruction, as they had so recently been converted 
from heathenism or Judaism. The surprising thing is that they should 
already have made so great and rapid advances in a knowledge of Chris- 
tianity, —a proof of the enlightening influences of the Holy Spirit. 

_ Vv. 11,12. Αὐτὸς δὲ ὁ θεὸς κτέ. This sentence may be rendered 
grammatically in several different ways. The simplest const. is that in 
the R. V. Mow may our God and Father himself, and our Lord Fesus di- 
rect (lit. make straight) our way to you. Thus ἡμῶν limits both πατήρ and 
θεός, and the intens. αὐτός qualifies both. The rendering in the O. V. — 
Now God himself and our Father and our Lord Fesus Christ direct ete. 
— is certainly objectionable, as liable to mislead the common reader, sug- 
gesting three distinct persons. Note κατευθύναι, opt. without ἄν, express- 
ing a wish (the infin. is κατευθῦναι). Note also the sing. number here 
and in v. 12, suggesting the unity in action of the Father and the Son. — 
The reading Χριστός, after Ἰησοῦς, not retained in critical editions. 
— ὑμᾶς δὲ ὁ κύριος πλεονάσαι (πλεονάζω) κτέ., and you—may the Lord 
make you to increase and abound in love towards one another and towards all 
men, as we also (do) towards you. Note the emphatic repetition of suas. 
ὁ κύριος in verse 12 may refer either to the Father or to the Son. The 
connection (cf. verse 11) and the ordinary use in Paul’s epistles would 
indicate the latter.— πλεονάσαι καὶ περισσεύσαι, make you to become 
πλέον, more abundant, and περισσόν, over and above, — words nearly syn- 
onymous, the idea continued for emphasis.—ty ἀγάπῃ Note the 
prominence given to this trait in Christian character. Cf. 1 Cor. 13. 13. 
—kal ἡμεῖς. The ellipsis in the 1st pers. plur. is readily supplied. —eis 
ἀλλήλους, εἰς πάντας, εἰς ὑμᾶς. Not simply towards, reaching up to, as in 
an Eng. idiom ; but zzfo. Their love was to reach into the inner being, 
the inner life, the vital interests, of all. 

V.13. εἰς τὸ στηρίξαι (cf. verse 1) Kré., 22 order that (to the end that) 
he may establish (confirm, Alf.) your hearts unblamable in holiness before 
our God and Father at the coming (or in the presence) of our Lord Fesus 
with all his saints. Amen. Connect eis τὸ στηρίξαι κτὲ., closely w. the 
optatives in verse 12, as expressing the end in view. — ἀμέμπτους, so as 
to be unblamable. —év ἀγιωσύνῃ, in holiness, moral purity. Cf. ἁγιότης. 
ἁγιασμός. Lex. Th. Rare wordsinN. T. Cf. also δικαιοσύνη, freq. in 
N. T. --οῦ θεοῦ kal πατρὸς ἡμῶν. Note the order of the words and 
the rendering : ἡμῶν w. θεοῦ and πατρός ; cf. verse If, note. —pera κτέ., 
with, in the midst of, all his saints, all his holy ones, including probably the 
idea of both saints and angels. — ἀμήν is omitted by Alf., Ell., Liinem., 
Riggenbach, et al. 


484 NOTES ON FIRST THESSALONIANS. 


Cuap. IV. Exhortation to continue and make progress in the 
Christian life; to be consecrated, chaste, and free from covetous- 
ness (Vv. 1-8). Exhortation to brotherly love, to quiet industry, 
and to exemplary living (Vv. 9-12). Respecting departed friends 
and the coming of the Lord (Vv. 13-18). 


Vv. 1,2. «Λοιπὸν οὖν κτέ., Finally then, brethren, we beseech you, and 
exhort (encourage you) in the Lord Fesus, that (in order that) as ye received 
from us how (τὸ πῶς, just how) ye ought to walk (to conduct yourselves, to 
live) and to please God, even as ye do also walk, that ye abound still more (in 
your Christian walk and conversation). — Δουπόν marks the transition to 
another line of thought: οὖν, closely united w. λοιπόν, introduces the 
appeal to the Thessalonians in view of the thought in verse 13, chap. 3. 
— Note the N. T. use of épwrdw. —év κυρίῳ ᾿Ιησοῦ, the sphere and ele- 
ment in which alone the appeal is made. Cf. Phil. 2.1; Eph. 4. 17.— 
ἵνα after the intervening clauses repeated before περισσεύητε. --- τὸ πῶς 
Set ὑμᾶς Kré., lit. how it is necessary, is a duty, that ye walk etc. — καί 
before περιπατείτε, also. Ye not only received the instructions, but ye 
also walk in accordance with them. — οἴδατε γὰρ τίνας κτέ. For ye know 
(an appeal to their own recollection and knowledge) what charges (what 
commands, orders) we gave to you through the Lord Fesus (through him as 
the authority; hence they did not originate with the apostle, although 
he was commissioned to deliver them). Cf. 1 Cor. 1.10. παρακαλῶ... 
διὰ κτέ. 


Vv. 3,4. τοῦτο γάρ ἐστιν κτέ. For this is the will of God, your sanctt- 
fication, that ye abstain from (keep yourselves aloof from) fornication, that 
each one of you know how to acquire for himself his own vessel in sanctifica- 
tion and honor. —%dnpa, that which has been willed, made definite by the 
limiting σεη. --- ἁγιασμός, strictly means τὸ ἁγιάζειν, the making ἅγιος, 
progress in consecration ; also the effect, sanctification. Rom. 6. 19. CE. 
ἁγιωσύνη, ch. 3. 13; ἁγιότης, 2 Cor. 1. 12, notes. See Lex. Th. — ard τῆς 
πορνείας, from fornication, a prevalent sin among heathen nations. — 76 €av- 
τοῦ σκεῦος, his own vessel. Does this mean his own body? Τί so, we are 
compelled to give κτᾶσθαι a meaning which is found nowhere else, — / 
possess. But the pf. κεκτῆσθαι is the word for this idea. The evidence 
seems conclusive that τὸ σκεῦος was, in common usage and in Roman 
law, spoken of the wife. So the Latin vas. Hence we adopt the render- 
ing above given, ¢hat each one of you know how to acquire for himself his 
own vessel (i 6. his own wife) in sanctification and honor. Cf. τ Pet. 3. 
7; also Lex. Th. κτάομαι and σκεῦος. Such is now the prevailing view 
of the meaning. So Alf., Ell., Liinem., Ewald, Hofman, Jowett, De 
Wette, Riggenbach; and among the older commentators, Augustine, 
Thomas Aquinas, Zwingli, et al. 


CHAPTER IV. 1-12. 485) 


Vv. 5,6. Inthe same const. and closely connected w. what precedes. 
— μὴ ἐν πάθει ἐπιθυμίας κτέ., ot (ye should not do this) zz the passion of 
lust, as the Gentiles also. Τῇ they were to do thus, they would be acting as 
the Gentiles a/so; hence the force of καί, comparative. —Ta μὴ εἰδότα 
τὸν θεόν, who kuow not God,i.e. have no just and adequate idea of his 
holiness and other attributes. — τὸ μὴ ὑπερβαίνειν κτέ. (same const. w. 
the preceding infinitives), that 710 one (we may readily supply τινά) go be- 
yond and gain the advantage of his brother in the transaction (in the thing 
done), i.e. in acquiring for himself τὸ ἑαυτοῦ σκεῦος, 2is own vessel, his 
wife. Such is the only natural interpretation. It is quite probable that 
intrigue and unfair dealing may have been common among the Gentiles 
in this matter; and this would be a great disturbing element in social 
life. — διότι ἔκδικος κύριος κτέ., because the Lord is an avenger (one who 
exacts the penalty) concerning all these things, as also we before ( plainly) 
told you and testified (διεμαρτυράμεθα, διαμαρτύρομαι  .---- καθὼς καί, as also; 
it is not only true, but we a/so told you. Cf. note on καί, verse 5. 

Vv. 7, 8. οὐ yap ἐκάλεσεν κτὲέ. For (introduces a fact which confirms 
the foregoing) God did not call us for uncleanness (to practice impurity, 
like the Gentiles in their private social relations) dut 272 sanctification, 
(consecration, purity). Note the use of ἁγιασμός here ; in opp. to ἀκαθαρ- 
σία. ----τοιγαροῦν 6 ἀθετῶν κτέ. Wherefore then he that rejects (sets aside 
and counts as naught these exhortations) rejects not man (a mere human 
being) but God, who also gives his Holy Spirit to you (eis ὑμᾶς, entering 
into you). — τοι-γαρ-οῦν, each particle has its usual force, —intens., causal, 
illative. Cf. Germ. doch denn 711472. ---- τὸν καὶ διδόντα, who also gives. 
He not only makes plain his requirements, but he also gives his Holy 
Spirit, — the Spirit whose attribute is holiness, — to encourage us in the 
right way, the way of holiness. Note the form of expression in the 
Greek: τὸ πνεῦμα αὐτοῦ τὸ ἅγιον, his own Spirit, the Holy one. 

Vv. 9-12. Περὶ δὲ τῆς φιλαδελφίας κτέ. But concerning brotherly love 
(love of the brethren, R. V.) ye have no need of our writing to you.— “ This 
is a not unusual touch of delicate rhetoric with St. Paul (cf. 2 Cor. 9. 11; 
Philem. 19; ch. 5. 1.). It conveys tacit but gentle reproof. The knowl- 
edge and the practice already exist; but the latter is not quite in propor- 
tion to the former.” Alf.—avrot γὰρ ὑμεῖς κτέ. For ye yourselves are 
taught of God to love one another. —e¢is τὸ ἀγαπᾶν κτέ. Keeping in view 
and entering zzto the loving one another. —ai yap ποιεῖτε αὐτὸ εἰς KTE., 
Sor indeed ye do it towards all the brethren in all Macedonia. (eis κτέ. 
Your love is not only directed 20 or towards, πρός, all the brethren; but 
it reaches izto the midst of them.) παρακαλοῦμεν δὲ ὑμᾶς κτέ., But we 
exhort you, brethren, that ye abound still more (in this love), and that ye 
make an earnest effort (make it your aim) to lead a quiet life and to do your 
own business (i. 6. not to neglect your own proper duties and not to meddle 


486 NOTES ON FIRST THESSALONIANS. 


with the affairs of others) and to work with your own hands (the church 
no doubt being composed of those who were engaged in manual labor), 
according as (καθώς, fr. κατά, &s) we charged you (i. e. when we were pres- 
ent with you), zz order that ye may walk in a becoming manner in relation 
to those who are without (those who are not Christians) azd may have 
need of nothing (or of no man, Ell., et al. The neut. seems more logical). 
The importance of all these exhortations, in the circumstances in which 
the Thessalonian church was placed, can hardly be over-estimated. This 
fact becomes still plainer in what follows. 


Vv. 13,14. Οὐ θέλομεν δὲ κτέ. Mow we are not willing that you con- 
tinue ignorant, brethren, concerning those who are sleeping (or those who fall 
asleep, pres.), that ye sorrow not as also the rest (of men), those who have 
not a hope (a hope respecting the future life). It would appear that the 
Thessalonian church were expecting the final coming of Christ in their 
own day and were greatly troubled respecting the welfare of their de- 
parted friends.— εἰ yap πιστεύομεν κτὲ. For (introducing the reason why 
they should not sorrow) zf we believe that Fesus died and rose again (this 
doctrine they had accepted when they first believed), thus also will God, 
through Fesus, bring those who have fallen asleep, together with him (i. e. 
with Jesus). Thus Jesus is viewed as mediator; and those who are 
raised accompany him at the resurrection. This const. adheres most 
closely to the ordinary use of διά w. the gen. Most modern scholars — 
view it thus. Cf. Lex. Th. διά, III. 2. a. Many, however, connect da 
Tov Ἰησοῦ w. τοὺς κοιμηθέντας, and render, so also those who have fallen 
asleep in Fesus will God bring with him, or ‘‘ those laid to sleep through 
Sesus” (Ell.). This const. is acknowledged to be unusual; and is doc- 
trinally no more in accordance with the other scriptures. By τοὺς κοιμη- 
θέντας, the Thessalonians would understand those of their own number, 
i.e. believers, who had fallen asleep. — ἄξει, τοδί bring, understood of 
raising from the dead and bringing to the heavenly home. 

Vv. 15,16. τοῦτο yap ὑμῖν λέγομεν κτέ. For (confirmation by a di- 
rect revelation) ¢hzs we say to you by the word of the Lord (lit. in the word 
etc.: Eng. idiom, 272 the words of the Lord) that we who are alive, who are 
left to the coming of the Lord (εἰς, into that day) wll certainly not precede 
those who have fallen asleep.—ovd μὴ φθάσωμεν (φθάνω) : an emphat. 
form of denial. —8tt αὐτὸς ὁ κύριος κτέ., Because (reason for the fore- 
going statement) the Lord himself will descend from heaven with a com- 
mand (a loud summons), with the voice of the archangel and with the trump 
of God, and the dead in Christ will rise at first. —@v κελεύσματι .... ἐν 
φωνῇ. .. ἐν σάλπιγγι, lit. 2 etc.; i.e. the descent will take place during, 
in the sphere of these occurrences: dat. of time when’ — αὐτὸς ὁ κύριος, 
the Lord himself, i.e. the Lord Jesus. —dpyxayyédov, of the archangel ; 
Greek article omitted, as often w. a proper name. — πρῶτον, at first, adv.; 


CHAPTER IV. 13-18. 487 


not πρῶτοι. No reference here to the first and second resurrection, as 
in Rev. 20. 5; but as ἔπειτα suggests, before the event mentioned in 
verse 17. 

The words ἡμεῖς of ζῶντες suggest the important inquiry, did Paul ex- 
pect to live until the parousia ? Was he thus mistaken? Many exposi- 
tors say, yes! Others say, no!—and, I think, rightly. Paul still 
belonged to the class of ζῶντες when these words were written; and it 
was quite in keeping with the popular use of language to say we who are 
alive; but this is guarded and modified by the next clause, those who sur- 
vive. Farrar remarks on this passage: “ He had as little meant posi- 
tively to assert that he would survive to the Advent when he said ‘we 
that are alive,’ as he meant positively to assert that he should die before 
it occurred, when, years afterwards, he wrote, ‘He which raised up the 
Lord Jesus shall raise up ws also by Jesus.’ That the we in these instan- 
ces was generic is obvious from the fact that he uses it of the dead and 
of the living in the same Epistle, saying in one place, ‘ We shall not all 
sleep,’ and in another, ‘God will also raise up ws by His own power.’ ”’ 
Cf. 1 Cor. 6.14; 15. 51. We are thus able bya strict and proper inter- 
pretation of language to avoid the hypothesis that the apostlé Paul was 
laboring under a great mistake respecting the Messiah and his work on 
earth. 

Vv. 17, 18. ἔπειτα ἡμεῖς of ζῶντες κτέ., then we who are alive, who are 
left, shall be caught up (ἁρπαγησόμεθα, ἁρπάζω) at the same time (or all to- 
gether, ἅμα) in company with them (σὺν αὐτοῖς, the dead that have been 
raised) 27 clouds to meet the Lord in the air; and thus we shall be always 
with the Lord. Wherefore comfort (encourage) one another with these 
words. — ἔπειτα... ἅμα σὺν «ré denote the sequence and the close prox- 
imity of the two great events,—the resurrection of the dead in Christ 
and the reception to himself of those still living. — ες ἀπάντησιν xré., 
lit. zxto a meeting of the Lord, as he is coming down from heaven. --- εἰς 
ἀέρα, 7γεέο the air, away from the earth. —kal οὕτως... ἐσόμεθα, and thus 
we, — those who have been raised and those who have been caught up. 
—dote παρακαλεῖτε (pres. tense), Wherefore comfort (continually) etc. 
What assurance could be more comforting? 

With this passage cf. 1 Cor. ch. 15. It should be borne in mind that 
both passages were written to Christian churches, for instruction respect- 
ing the future of believers in Christ. Neither passage can legitimately 
be viewed as a presentation of the general subject of the resurrection. 
This is found elsewhere, particularly in Matt. ch. 25, and in Rev. ch. 20. 
Alford remarks on verse 17, “That he advances no further in the pro- 
phetic description, but breaks off at our union in Christ’s presence, is 
accounted for by his purpose being accomplished, in having shown that 
they who have died in Christ, shall not be thereby deprived of any advan- 


488 NOTES ON FIRST THESSALONIANS. | 


tage at His coming.” Any inference from this passage that the wicked 
will not be raised from the dead is illogical, and contradicts other pas- 
sages of Scripture. 


Chap. V. The definite time of the Lord’s coming not revealed. 
It will be sudden and unexpected by the world. Hence it is im- 
portant to watch and be ready (vv. 1-11). General exhortations 
(vv. 12-24). He asks for their prayers, sends a salutation to all 
the brethren, and a direction that his letter be read before the 
assembled church (vv. 25-27). He closes with a brief prayer for 
the divine blessing to abide with them (v. 28). 


Vv. 1,2. Περὶ δὲ τῶν χρόνων nré. But concerning the times and the 
seasons (the times in general and the definite times, i.e. when the events 
just predicted will occur), brethren, ye have no need that anything be 
written to you (cf. the const. ch. 4.9). Paul had already taught them as 
much as could be known on this subject. — αὐτοὶ yap ἀκριβῶς κτέ. For 
ye yourselves know definitely that the day of the Lord ts coming just as a 
thief in the night. Of the time when it would come, they were not in- 
formed (cf. Acts 1,7); but of the manner of its coming, they were already 
informed, and he again assures them. The words ἡμέρα κυρίου have 
been differently understood; as meaning the day of one’s death; the de- 
struction of Jerusalem; and the final coming of Christ. That it may be 
used in these three ways cannot fairly be questioned; but the connection 
here points plainly to the final coming. Of this, the destruction of Jerusa- 
lem was a Sign, an anticipation, the beginning of the end. So also, as Ell. 
remarks (Note on Phil. 1. 6), “The day of Christ, whether far off or 
near, is the decisive day to each individual; zt ἐς practically coincident 
with the day of his death.’ Of the nearness or remoteness of that day 
the apostle does not here speak. 

V. 3. ὅταν Aéywou’ εἰρήνη κτέ. When they say (they, i.e. men in 
general) ; peace and safety, then sudden (unforeseen) destruction ts coming 
upon them (stands by them, Lex. Th. ἐφ᾽ -ἰστημι) even as the travail-pain 
upon the woman with child, and they certainly (ov μή) shall not escape 
(ἐκ-φύγωσιν, éx-pevyw). The suddenness and certainty of the future 
event; yet with the uncertainty as to the. time of its occurrence; the 
character only of the time — when men are not expecting it — is here de- 
clared. — eiphvn καὶ ἀσφάλεια, sc. ἐστίν. 

Vv. 4,5. Very different will it be with believers in Christ. — ὑμεῖς 
(emphat.) δέ, ἀδελφοί, nré. But ye, brethren, are not in darkness, that the 
day (the day spoken of in verse 2) may, as a thief, overtake (surprise, Ell.) 
you. —tva, that, in order that; denoting the divine purpose. — πάντες yap 
ὑμεῖς κτέ., for ye are all sons of light and sons of (the) day; we are not of 


CHAPTER V. 1-13. 489 


(the) night nor of darkness. Hence the reason why believers in Christ 
will not be taken by surprise. — ὑμεῖς, ye, addressed to the Thessalo- 
nian church; we: Paul here includes himself with them, and with all 
Christians. 

Vv.6,7. ἄρα οὖν ph κτέ. So then let us not be asleep, as the rest (of 
men, “i.e. the careless world.” Alf.), dt let us watch (be wide awake) 
and be sober (temperate, in no way intoxicated) ; for those who sleep sleep in 
the night, and those who are drunken are drunken in the night. — Note ἄρα 
οὖν, freq. w. Paul: not thus in Attic; οὖν the general illative ; ἄρα (post- 
pos. in Att.) denoting a subjective impression. See Lex. 

Vv. 8. 9. ἡμεῖς (emphat. cf. ὑμεῖς, verse 4) δὲ ἡμέρας ὄντες νήφωμεν, 
κτὲ. But let us, since we are of the day (ὄντες, causal, as well as tempo- 
ral) de sober ( free from intoxication, habitually; pres. tense), having put 
on the breastplate of faith and love (gen. of appos.; having put on faith and 
love as a breastplate) and as a helmet the hope of salvation: figures of speech 
readily understood, and expressive, in those days when the weapons of 
the heavy-armed soldier were so constantly seen. —owrnpias, object. 
gen. Note how frequently our salvation is spoken of as something still 
in the future; begun, but not yet complete. — ὅτι οὐκ ἔθετο ἡμᾶς κτέ., be- 
cause (introducing the reason for such hope; and more remotely, for our 
continuing sober) God did not appoint us for anger (to enter into such a 
state) but for a securing (as one's own property) of salvation through our 
Lord Jesus Christ. A knowledge of the divine purpose might well 
strengthen the hope of salvation and conduce to a life of sobriety. They 
are also reminded through whom their salvation was made secure; and 
in verse 10, how it was accomplished. 


Vv. 10, 11. τοῦ ἀποθανόντος περὶ ἡμῶν κτὲ., who died for us, that 
whether we are awake or asleep (not in the same sense as in verse 6, spz7r7- 
tually asleep, but the same general idea as Rom. 14. 8, whether we live or 
die) we may live (have spiritual life) together with him. Note περὶ w. the 
gen. after ἀποθανόντος, the usual const.; never in this sense the dat., as 
some interpret τῇ ἁμαρτίᾳ Rom. 6. 2.—elre...elre, here w. the sub- 
junc., a rare const. st. ἐάν Te... - ἐάν τε, Rom. 14, 8. — ἅμα (distinct 
fr. σύν), that we may live together, united (ἅμα), in company with (σύν) him. 
Cf. ch. 4. 17. --- διὸ παρακαλεῖτε κτέ. Wherefore continue to exhort and 
comfort one another (pres. tense; παρακαλέω, to exhort and comfort), and 
build each other up, even as ye also are doing. The assurances in vv. 9, 10 
afforded a sufficient encouragement for all this. — Note the metaphor in 
οἰκοδομεῖτε, build up, edify, i.e. strengthen in every Christian grace ‘ εἷς, 
appos. w. the subj. ; τὸν ἕνα, obj. of the verb, suggests individual effort. 
Each one was exhorted to participate in this work.— καθὼς . . ποιεῖῦτε, 
an encouraging acknowledgment of what they were already doing. 


Vv. 12,13. Epwrapev δὲ ὑμᾶς κτέ. Mow (δέ metabatic) we ask (en- 


490 NOTES ON FIRST THESSALONIANS. 


treat, beseech, cf. 4. 1) you to know those who toil among you aud are over 
you in the Lord and admonish you. — εἰδέναι, to know, i.e. to recognize 
and appreciate them in their work and office. Has this exhortation lost 
any of its importance at the present day ?— ἐν κυρίῳ, the sphere of their 
labor and in which they are over you. καὶ ἡγεῖσθαι κτέ, and to think ex- 
ceeding highly of them in love on account of their work. —év ἀγάπῃ, in love, 
in Christian affection and esteem. It was not to be a mere intellectual ad- 
miration of their brilliant talents, as is too often the case now. The 
reason for this love follows, — ox account of their work. — εἰρηνεύετε ἐν 
αὐτοῖς, be at peace among yourselves, —an independent sentence. Note 
αὐτοῖς (St. αὑτοῖς, or €avrots) in Tisch. So freq. With the thought cf. 
2 Cor. 13. 11. A very important exhortation at all times, but especially 
in the earliest days of Christianity. 

Vv. 14-22. Exhortations addressed to the entire church (ἀδελφοί) ; 
not simply to the Elders, as some have understood them. 

V. 14. παρακαλοῦμεν δὲ ὑμᾶς, κτέ. And we exhort you, brethren, ad- 
monish the disorderly, encourage (comfort) the faint-hearted, support (hold 
firmly to) the weak, be patient towards all. —mwapaxahéw and παραμυθέ- 
opat, nearly synon. Cf. 2. 11, note. The latter word very rare; used 
only twice in Paul’s Epistles ; παραμυθία, once only, 1 Cor. 14. 3.— μα- 
κροθυμία, μακροθυμέω, Zatience, longsuffering ; verb, to be patient, longsuf- 
fering ; ὑπομονή, ὑπομένω, a remaining under, steadfastness, endurance, 
fortitude; verb, to endure, remain under, support ; avoxh (once only in 
N. T.), ἀνέχομαι (nearly the same meaning as ὑπομένω), a holding up, en- 
durance, forbearance; verb, to hold up, to endure, to forbear, to suffer ; ἂντ- 
éxopar (rare, no noun corresponding), fo ave, or to hold, one’s self opposite 
to so as to support, to hold firmly (Tit. τ. 9). 

Vv. (5-18. δρᾶτε μή τις... . ἀποδοῖ (subjunc. st. ἀποδῷ) κτέ. See 
that no one render evil in return for evil to any one, but always pursue that 
which is good towards one another and towards ail (looking into the inter- 
ests of one another and ofall). Always rejoice, pray without ceasing, in 
everything give thanks ; for this is the will of God in Christ Fesus towards 
you. Who but the Christian has understood all these exhortations and 
sought faithfully to obey them? With the Holy Spirit in the heart, one 
cannot be revengeful even towards those who have injured him, but will 
seek to promote their welfare. He will rejoice continually, will be in 
the spirit of prayer without ceasing, and in everything will be thankful. 
Evidently, the prayer here enjoined is not a form of words, but the frame 
of mind. Cf. Eph. 6.18; Col. 4.2; also Eph. 5. 20. ---τοῦτο yap κτέ,, 
for this etc. refers directly to the giving of thanks ; but includes, I think, 
the precepts before this in vv. 16, 17. 

Vv. 19-22. τὸ πνεῦμα μὴ ἵβέννυτε (st. σβέννυτε, σβέννυμι) κτέ. Quench 
not the Spirit (a figure of speech readily understood. It would not be 


CHAPTER V. 14-28. 401 


forgotten that on the day of Pentecost the Holy Spirit had appeared 
visibly as tongues of fire) ; despise not (do not set at naught, ἐξουθενεῖτε, 
ἐξ-ουθενέω, οὐθέν = οὐδέν) prophesyings. The tendency to set them at 
naught, in comparison with the gift of speaking with tongues, may have 
been seen at Thessalonica. It was especially marked in the Corinthian 
church. Cf. 1 Cor. chs. 12-14. --- πάντα δὲ δοκιμάζετε xré., but prove 
(test) all things, hold fast ( firmly) that which is good. The three points 
follow each other logically. Do not despise prophesyings, but test them 
(separating the good from the bad), and hold fast the good. — ἀπὸ παν- 
τὸς εἴδους κτέ., abstain from (keep yourselves aloof from) every form (every 
visible appearance) of evil. — εἶδος, properly that which strikes the eye, any- 
thing seen, a form. Lex. Th. 


Vv. 23, 24. Αὐτὸς δὲ ὁ θεὸς κτέ. And may the God of peace himself 
sanctify you wholly, and may your spirit and soul and body be kept entire 
without blame at the coming of our Lord Fesus Christ. Faithful (trust- 
worthy) is he who calls you, who will also do it. —6 θεὸς τῆς εἰρήνης, the 
God of peace; He who loves peace, and who alone can impart perfect 
peace. —ayiacorat (optat. of wishing, fr. ἁγιάζω) . . . ὁλοτελεῖς (adj.), sanc- 
tify (consecrate, purify) you wholly (completely, ὅλος, whole, entire, τέλος, 
4714). Sanctification is thus viewed as progressive. It was already be- 
gun in them, but was not yet complete, the τέλος was not yet reached. 
— ὁλόκληρον (ὅλος, κλῆρος, a lot, a share), all that has fallen by lot (Lex. 
Th.), complete in all-its parts, entire : adj. agrees w. πνεῦμα, understood 
w. ψυχή and σῶμα. The spirit, soul, and body, the entire man, all that 
belongs to the human being. — τὸ πνεῦμα, the spirit, the higher immate- 
rial nature of man, vis superior ; ἡ Ψψυχή, “the lower or animal soul, 
containing the passions and desires which we have in common with the 
brutes, but which in ws is ennobled and drawn up by the πνεῦμα (Alf.), σὴς 
inferior. — ἀμέμπτως (ἄμεμπτος, a priv., μέμφομαι, to blame), not liable to 
censure or blame, blameless, expressing quality; connect w. ὁλόκληρον, ex- 
pressing quantity. — ἐν τῇ παρουσίᾳ, the time when, or zz which, i. 6. the 
coming of our Lord to judgment, cf. ch. 2. 19, notes. The anticipation 
of this great day, however remote it may appear to us, might well occupy 
a larger place in our thoughts as a future certainty. — τηρηθείη (τηρέω), 
optat. of wishing. —6 καλῶν, He who calls,i.e.God the Father Cf. 
Gal. 1.6; 5.8; 1 Cor. 1.9.—8s καὶ ποιήσει, who will also do it, accom- 
plish it, 1. 6. will bring to pass all that is contained in the foregoing 
prayer, verse 23. 

Vv 25-28. ᾿Αδελφοί, κτέ. Brethren, pray for us Note περί, nearly 
=vmep. Cf. Eph. 1. 16. ----ἀσπάσασθε (ἀσπάζομαι) κτέ. Salute all the 
brethren with a holy kiss, —a common form of affectionate salutation: ἐν, 
lit. zz, “τῆς kiss being the vehicle of the salutation” Alf — ἐνορκίζω 
(w two accs. Soin Attic) ὑμᾶς κτέ. 7 adjure you (.7 solemnly entreat you) 


492 NOTES ON FIRST THESSALONIANS. 


by the Lord that the epistle be read (ἀναγνωσθῆναι, ἂνα-γιγνώσκω) to all the 
brethren (i.e. publicly read to all the brethren in Thessalonica). The 
solemn earnestness with which he makes this request is noteworthy. It 
contained, beyond a question, some most important instructions ; impor- 
tant not less to the members of the church generally than to the few who 
might first receive the letter. Alf. suggests that the aor. infin. refers to a 
single act; i.e. a reading of the whole at one meeting. One eminent 
commentator, in another connection, asserts very positively that the aor. 
denotes momentary action. The time occupied in the reading of this 
epistle would be rather a long moment. Paul solemnly asks that the 
thing de done; that is all: not ina moment, and not necessarily at one 
meeting of the church. See Greek grammars, aor. tense. —‘H χάρις xré. 
(sc. εἴη optat. of wishing), May the grace of our Lord Fesus Christ be with 
you. Note the omission of ἀμήν. This, the first of Paul’s extant 
epistles, closes with one of his briefest forms. For the longest, and to 
us most familiar, see 2 Cor. 13.13. Cf. also note on the same. 


SECOND EPISTLE TO THE THESSALONIANS. 





WRITTEN also at Corinth, not many months after the first 
Epistle., 


Cuap. I. Address and salutation (vv. 1, 2). A recognition of 
the progress of the church in faith and love and steadfastness in 
the midst of trials (vv. 3, 4); a comforting and encouraging refer- 
ence to their reward at the coming of Christ (vv. 5-10); Paul 
assures them of his remembrance of them in his prayers, stat- 
ing to them for what he prays (vv. IT, 12). 


Vv. 1,2. Παῦλος κτέ. Paul and Silvanus and Timothy to the church 
of the Thessalonians in God our Father and the Lord Fesus Christ ; Grace 
to you and peace from God our Father and the Lord Fesus Christ. CE. 
I Thess. 1. 1, note. — ἀπὸ θεοῦ κτέ. (not added in 1 Thess.), from as the 
source. 

V. 3. Hbxaptorety ὀφείλομεν κτέ. We ought (it is our duty) to give 
thanks to God always concerning you, brethren, as it is befitting (meet), 
because (in view of the fact that) your faith increases exceedingly (ὑπερ-) ana 
the love of each one of you all towards one another abounds (becomes πλέον). 
—tepl κτέ. Cf. 1 Thess. 5. 25, note. — ἄξιον, not a mere repetition of 
ὀφείλομεν, we owe 72, we feel it to be a duty and we acknowledge it, zz view 
of the fact that (ὅτι) εἰς. ---- ὑπεραυξάνει, only here in the N. T. Note the 
fondness of Paul for compounds of ὑπέρ. --- ἣ ἀγάπη κτέ. The love of 
each member of the church for every other member increases. The form 
of expression in the Greek is noteworthy; and the statement suggests 
an important lesson for us. 


Vv, 4. 5. ὥστε αὐτοὺς ἡμᾶς Kré., so that we ourselves glory in you (as 
the sphere, or the object) 7 the churches of God (those in Corinth and 
Achaia) concerning your steadfastness and faith in the midst of all your per- 
secutions and the afflictions which ye endure.— We ourselves, as well as 
others who hear concerning you. Cf.1 Thess. 1.8; we naturally in- 
cludes here the three who address the church in verse 1. — αἷς, attracted 
to the case of the antecedent. — ἀνέχεσθε (ἀν-έχομαι) ; cf. 1 Thess. 5. 14, 


494 NOTES ON SECOND THESSALONIANS. 


note. — ἔνδειγμα κτὲ. (in explanatory appos. to the foregoing) ὦ proof 
(demonstration, evidence) of the righteous judgment of God (that which will 
appear at his final coming; cf. vv. 6,7), chat ye may be counted worthy of 
the kingdom of God, for which ye also suffer. ‘Their steadfastness and 
faith in their trying situation pointed to the righteous decision which 
would come at last, by which they would be counted worthy of the king- 
dom of God. So is it ever. The same Christian graces, to the thought- 
ful mind, point to the same glorious result. — Zhe kingdom of God, “ οἵ 
which the Christian here on earth is a subject, but the full privileges of 
which he is to enjoy hereafter.” Ell. Cf. 1 Thess. 2. 12. 


Vv. 6-8. Explanation and confirmation of “the righteous judgment 
of God.” — εἴπερ δίκαιον κτέ., 27) indeed (a supposition which admits of 
but one answer) 22 25 a righteous thing with God to repay affiiction to those 
who afflict you, and to you who are afflicted (to repay, to give in full) vest 
(relief) with us, at the revelation (ἐν w. dat. the time when) of the Lord 
Fesus from heaven with the angels of his power in flaming fire (lit. in a 
Jive of flame), giving (awarding) vengeance to those who know not God and 
to those who obey not the gospel of our Lord Fesus. — εἴπερ δίκαιον, sc. ἐστίν, 
not subjunc., 27 22 zs (as a matter of fact) a righteous thing. The punish- 
ment of the wicked, and the reward of the righteous, are here assumed to 
be a righteous thing, about which there could be no question. — διδόντος, 
agrees w. Tod κυρίου “Incod. — ἐκδίκησιν, full vengeance, retribution. The 
clauses following declare to whom this will be awarded: 20 those who 
know not etc. is thought to refer to the Gentile world; 40 those who obey 
not etc., to the unbelieving Jews. 


Vv. 9, 10. οἵτινες δίκην τίσουσιν (τίνω) κτὲ., being of such a character 
that they will pay the penalty of (will suffer as a punishment) eternal ruin 
from the face of the Lord and from the glory of his might. — ottwes, Lex. 
Th. ὅστις, 2.— ὄλεθρον, destruction, ruin; aS we say now of a man who 
loses his reputation or his property “he is ruined.” Here, ‘the loss of a 
life of blessedness after death, future misery.” Lex. Th. —érav ἔλθῃ év- 
δοξασθῆναι (ἐνδοξάζω) xré. (the time when the events just predicted shall 
be fulfilled), when he shall come (shall have come, ἄν w. aor. subjunc.) 20 
be glorified in his saints and to be wondered at in all those who believed (be- 
cause our testimony to you was believed) in that day (connect w. ἐνδοξασθῆναι 
..- θαυμασθῆναι Kré.). — Ln his saints, “the element of his glorification. 
He will be glorified zz them, just as the sun is reflected in a mirror.” 
Alf. Cf. Gal. 1. 24; Is. 49. 3.—Jlx all those who believed, “sc. owing 
to the reflection of His glory and power which is displayed in those that 
believed on Him while they were on earth.” Ell. 

Was St. Paul mistaken in all these representations of the final destiny 
of the righteous and the wicked? The language is as plain and free 
from ambiguity as language can be. We do well to profit by what is 


CHAPTERS I. 6—II. 2. 495 


here so plainly revealed to us, and not to cavil or seek to go beyond what 
is revealed. 

Vv. 11,12. His ὃ καὶ προσευχόμεθα κτέ. 700 which end (looking into 
which, i. e. the glorious destiny that awaits believers in Christ) we a/so 
pray always concerning you (for you, περί, cf. 1 Thess. 5. 25, note) zhat our 
God may count you worthy (make you worthy, Luther, Grotius, Flatt, 
Olsh., Ewald, et al.) of your calling (the divine invitation) ad may fulfil, 
bring to completion, every desire | good-will, choice) of goodness and work of 
faith, in power (connect w. πληρώσῃ). --- τῆς κλήσεως includes the idea of 
the initial act (1 Thess. 2. 12), the life here on earth (Eph. 4. 1), and the 
future blessedness, as here. Cf. Phil. 3. 14. --- ἔργον πίστεως, work of 
faith, work belonging to faith, resulting from it. Paul, not less than 
James, believed in a vital faith, which prompted Christian activity. Cf. 
1 Thess. I. 3, note. —8mws ἐνδοξασθῇ Kré., that the name of our Lord 
Fesus may be glorified in you and you in him, according to the grace of our 
God and the Lord Fesus Christ.— τὸ ὄνομα κτὲ., “not a mere periphrasis 
for 6 κύριος, but specifies that character and personality as revealed to 
and acknowledged by men.” ΕἸ. A very important point, to be ever 
borne in mind; especially in such passages as Acts 2. 38. ---ἐν ὑμῖν... 
ἐν αὐτῷ, applies distinctively to the Thessalonians; verse Io is general, 
applies to all believers. Liinem. and Hofmann refer αὐτῷ to ὄνομα (and 
you init). The thought is not materially changed. — κατὰ τὴν χάριν KTE. 
Some translate this, according to the grace of our God and Lord Fesus 
Christ, comparing it with Rom. 9. 5; Tit. 2.13. So Hofmann, Riggen- 
bach. Yet as the omission of the article before κύριος (viewed as a 
proper name) is so common, most commentators prefer the usual trans- 
lation (as above). 


Cuap. II. Vv. 1-12. The leading doctrine of the epistle; viz. 
the man of iniquity must first be revealed and destroyed, before 
the final coming of the Lord. Then follows, to ch. 3. 15; the 
hortatory portion of the epistle. Vv. 13-17, exhortation to perse- 
vere in a life of faith ; and prayer to God that he would enable 
them to do this. 


Vv. 1,2. ’Epwrapev δὲ ὑμᾶς, κτέ. Vow (δέ, metabatic) we beseech you, 
brethren, concerning (ὑπέρ nearly = περί) the coming of our Lord Fesus 
Christ and our gathering together unto him ; to the end that (in order that, 
Alf.) ye be not quickly shaken from your mind nor yet be troubled, either by 
spirit or by word or by epistle, as if by us (purporting to be from us), as 
that (as if it be a fact that) the day of the Lord stands near, stands in sight, 
impends. (Lex. Th. «ἐν-ἰστημι) — ἡμῶν ἐπισυναγωγῆς KTE., 047 gathering 
together etc. Cf. 1 Thess. 4.17; Matt. 24, 31: Mark 13. 27.— ἔπ᾽ αὐτόν, 


496 NOTES ON SECOND THESSALONIANS. 


unto him, denotes not merely direction towards (πρός), but the actual ar- 
rival. — εἰς TO μὴ κτέ denotes purpose and at the same time is usually 
viewed as the obj. of ἐρωτῶμεν. Cf. 1 Thess. 2.12; 3.10. With this 
const. a period is placed at the end of verse 2. So Ali., Ell., Tisch., 
B. U.,etal. The punctuation of W-H., and R. V., placing only a comma, 
or semicolon, after κυρίου, makes the first clause of verse 3 the obj. of 
ἐρωτῶμεν, ---- We beseech you, brethren, respecting the coming of our Lord 
etc... . let no man deceive you etc. — σαλευθῆναι (Lex. Th. cadedw)... 
ἀπὸ τοῦ νοός, fo be shaken, agitated, away from the mind, so as to lose one’s 
intelligence. — μὴ... μηδέ, vot... nor yet; pire... μήτε, neither 

. nor, The last negatives, in an English idiom, not rendered here, 
after eis τὸ uh. — By spirit, i.e. by any οἷα assuming to have a supernat- 
ural, spiritual revelation; dy word, oral communication; dy epistle, as if 
éy us (connect w. the two preceding clauses, — dy word, purporting to 
come from us; dy efistle, claiming the same source). It appears that 
there were deceivers in those days, as well as now. — ὡς ὅτι, supposing 
that, as if it be a fact that. Cf. 2 Cor. 11. 21.— év-éornkev, lit. stands in, 
i.e. zs just at hand (Am. R. V.). 


Vv. 3, 4. μή τις ὑμᾶς ἐξαπατήσῃ (aor. subjunc. fr. é&-amardw) κτέ. 
(We beseech you, brethren,...)letno man deceive you in any manner, be- 
cause (that day will not arrive) unless there shall have come the falling away 
(the apostasy) in the first place, and there shall have been revealed (ἀπο- 
καλυφθῇ, ἀπο-καλύπτω) the man of lawlessness, the son of perdition, he who 
stands in opposition and exalts himself (ὑπερ-αιρόμενος, ὑπερ-αίρω) against 
(ὑπερ-, above, ἔπί w. acc., against) every one called God or that is an object 
of worship, so that he sits in the temple of God exhibiting himself that he is 
God. — The ellipsis after ὅτι is requisite to make a complete sentence 
and is suggested by the connection. — ἡ ἀποστασία, the apostasy, article 
expressed. It is not improbable that Paul and the other apostles may 
already have forewarned the churches on this point. Cf. verse 5. — ὃ ἄν- 
θρωπος τῆς ἀνομίας (or τῆς ἁμαρτίας), the man of lawlessness (or of sin); 
described more fully in what follows. —6 vids τῆς ἀπωλείας, applied by 
our Lord to Judas, Jno. 17. 12. — 6 ἀντικείμενος, Le who stands in oppost- 
tion, i. e. to Christ and the progress of the gospel. —mwdavra, acc. sing. 
masc. here, λεγόμενον agreeing with it.— ὥστε αὐτὸν εἰς τὸν ναὸν. 
καθίσαι (aor. infin. fr. καθίζω), a condensed const. ; so that he enters into 
the temple of God and sits down in it. — ἀποδεικνύντα (agrees w. αὐτόν) 
κτέ., exhibiting himself etc. 

Vv. 5,6. Οὐ μνημονεύετε κτέ. Do you not remember that while I was 
yet with you (lit. being yet etc.) Z told you (ἔλεγον, impf., wsed to tell you) 
these things? and now that which restrains (holds in check) ye know, to the 
end that he may be revealed in his own season. — καὶ viv, and now; in the 
logical, rather than temporal, sense. — τὸ κατέχον, that which, the power 


CHAPTER II. 3-12, 497 


which, restrains (the man of lawlessness). — εἰς τὸ κτέ., to the end that etc. 
the divine purpose. — év τῷ αὐτοῦ (or αὐτοῦ) καιρῷ, 2 his own season, 
proper time, and not sooner. ἡ 

Vv. 7,8. τὸ yap μυστήριον κτέ. For the mystery of lawlessness is al- 
ready working, ( yet) only until he who now restrains shall have been taken 
Srom the midst. (It is already working, but only with restraint up to a 
certain time.) Or, supplying ἐστίν w. 6 κατέχων, only (there is) the one 
who restrains now until he shall have been taken from the midst. And then 
will be revealed the lawless one, whom the Lord Fesus will destroy (ἀνελεῖ 
fut. of av-atpéw) with the breath of his mouth (thus easily) and will bring to 
naught (render powerless) by the manifestation of his coming. — ἐνεργεῖται 
may perhaps in this condensed sentence denote what is now going on and 
will continue up to a certain point in the future. The pres. expressing a 
future action is not unusual. Cf. ἐστίν, verse 9. —6 κατέχων, presented 
as a person; above, τὸ κατέχον, as a power. This is usually understood 
to mean civil government, as suppressing disorder and protecting society. 
—kal τότε, avd then, when he who now restrains shall have been re- 
moved. — 6 ἄνομος, same as αὐτόν, verse 6, and ὁ ἄνθρωπος τῆς ἀνομίας, 
verse 3.— ἀνελεῖ κτέ. Cf. Is. 11. 4. 


Vv. 9, 10. οὗ (same as ὅν, verse 8; relates to 6 ἄνομος) ἐστὶν ἡ παρου- 
σία κτέ., whose coming (or presence) is according to the working of Satan in 
all power and signs and wonders ( portents) of falsehood. —éoriy, pres. to 
denote the certainty of the future event.—kar’ ἐνέργειαν τοῦ σατανᾶ 
(1st declens. gen.), an efficiency, a superhuman working, such as belongs 
to Satan. On the form of the expression, cf. Eph. 1. 19; Col. 1. 29. — 
Connect πάσῃ and ψεύδους logically w.the three substantives.— καὶ ἐν 
πάσῃ ἀπάτῃ κτέ., and in all deceit of unrighteousness (such as belongs to 
and is practiced by unrighteousness) for those who are perishing (dat. in- 
commodi), decause they did not receive the love of the truth to the end that 
they might be saved. — ἀνθ᾽ ὧν, for that, because. Luke 1. 20; Acts 12. 23, 
etal. Thus it appears that the responsibility for their fate rests on 
themselves. 


Vv. 11,12. καὶ διὰ τοῦτο πέμπει κτέ. And on this account God sends 
them a working of error (“a working which tends to enhance and devel- 
op πλάνη. Ell.) to the end that they should believe (put faith in) that 
which 15 false, the lie ; in order that they all may be judged, condemned (the 
more remote purpose, after eis τὸ πιστεῦσαι κτέ) those who aid not believe 
(did not put faith in) the truth, but took pleasure in unrighteousness. 

But what does this entire chapter thus far mean? On few passages in 
the New Testament has there been a greater diversity of opinion, and 
scholars are still far from being agreed as to the application of the lead- 
ing expressions. Farrar shows conclusively that “the man of lawless- 
ness”? is not in detail the Roman Hierarchy. It seems rather to be a 


32 


498 NOTES ON SECOND THESSALONIANS. 


personified description of human wickedness in its worst forms in every 
age. 

Some sentences of Farrar on this subject are worth quoting. After 
some pertinent suggestions, he speaks thus: “To that vast limbo of ex- 
ploded exegesis —the vastest and the dreariest that human imagination 
has conceived — I have no intention of adding a fresh conjecture. That 
the ‘check’ was the Roman Empire, and the ‘checker’ the Roman 
Emperor, may be regarded as reasonably certain ; beyond this, all is un- 
cértain conjecture. ... As to the precise details, considering the utter 
want of unanimity among Christian interpreters, I am content to say, 
with St. Augustine, ‘I confess that I am entirely ignorant what the 
apostle meant.’” > 

But the question arises, What would be the effect of the passage on 
the Thessalonians? Though they might be unable to interpret all the 
details, as is often the case with prophecy, yet the general impression 
made can hardly be doubted. It would correct the misunderstanding of 
the first Epistle, and would lead them to resume their neglected business, 
which was so important to their welfare. Whether they, or even Paul 
himself, had any correct conception of the nearness or the remoteness 
of the Zarousia is very doubtful. 

In connection with this subject, it is well to bear in mind the words of 
our Lord, in Acts, 1. 7, “It is not for you to know times and seasons, 
which the Father hath set within his own authority.” And again, the 
words of Peter contain a principle of great importance (2 Peter, 3. 8), 
“But forget not this one thing, beloved, that one day is with the Lord as 
a thousand years, and a thousand years as one day.” How different 
must be the human and the divine estimate! 

A single remark more on this subject. Is not the general idea in verse 
8 in accord with Rev. 20. 8, ff.? It would appear that Paul had some 
visions of the future similar to those of John. May he not also, like 
Matt. in chs. 24, 25, have comprehended in one view, both in one line, 
the earlier and the later pavousia,—the earlier, at the destruction of 
Jerusalem; the later, at the end of the world, the final farousia? It may 
be said that at the destruction of Jerusalem the Lord did not come with 
his angels. But can we safely make this assertion? In the famous 
picture of Kaulbach, our Lord and his angels form a conspicuous part of 
the sublime view ; and the truthfulness of the picture, in its leading con- 
ceptions, has not been questioned. If we adopt this supposition, there 
were no doubt many in the church at Thessalonica who lived till after 
that great event in A. Ὁ. 70, —a period of only eight years. 

Vv. 13, 14. Ἡμεῖς δὲ ὀφείλομεν κτέ. But we (Paul, Silvanus, Timo- 
thy; we emphat., in contrast w. those just mentioned) ought to give thanks 
to God always concerning you ( you also, in contrast w. those described i in 
verse 12), brethren beloved of the Lord (i. e. the Lord Jesus. In 1 Thess. 


CHAPTERS II. 13—III. 2. 499 


“1.4, ἡγαπημένοι ὑπὸ θεοῦ), because God chose you from the beginning 
(W-H., et al., read here ἀπαρχήν, chose you as first-fruits) unto (to enter 
into) salvation in sanctification of the Spirit (i.e. wrought by the Holy 
Spirit) and faith in the truth (ἀληθείας, objective gen.) ; fo which end 
(with a view to which ; more lit., directing attention zo which) he also 
called you (εἵλατο ὑμᾶς ... καὶ ἐκάλεσεν suas) through our gospel (the 
gospel which we preach; as the means) 20 the obtaining of the glory of our 
Lord Fesus Christ (entering into the obtaining as a secure possession, of the 
glory etc. See Lex. περιποίησις, and περι-ποιέω). 

Vv. 15-17. ἄρα οὖν, ἀδελφοί, στήκετε κτέ. So then, brethren, stand 
fast (pres. continue to stand fast, firm. Cf. 1 Thess. 3.8. Used here in 
antithesis to σαλευθῆναι, verse 2), and hold (hold with strength, xparos. 
Cf. κατέχετε 1 Cor. 11. 2) the principles (the instructions) which ye were 
taught, whether by word (i.e. orally) or by our letter. The rendering of 
παραδόσεις, traditions, as the word is usually understood, hardly applies 
to the teachings of Paul, which were so new in that age. This definition 
is not in Lex. Th.—dpa ody. Cf. 1 Thess. 5. 6, note.—atrds δὲ ὁ 
κύριος ἡμῶν... παρακαλέσαι. . . στηρίξαι (optat. of wishing) κτέ. 
And may our Lord Fesus Christ himself and God our Father, who loved us 
and gave (us) eternal comfort and good hope in grace, comyort your hearts 
and strengthen ( you), make ( you) firm, in every work and word that is good 
(ἀγαθῷ, emphat. posit.). An earnest prayer following closely on the ex- 
hortation in verse 15. —The R. V. understands τὰς καρδίας after στηρίξαι. 
The majority of scholars (Alf., Ell., Liinem., et al.) understand ὑμᾶς, as 
above rendered. — Bear in mind the full meaning of παράκλησιν, comfort, 
encouragement ; and of παρακαλέσαι, ἐο comfort and encourage. 


Cuap. III. Exhortation to pray for him and his fellow-laborers 
(vv. I, 2). Expression of confidence that the Lord would estab- 
lish and guide them (vv. 3,4). A prayer for them (v. 5). A 
charge to avoid all who walk in a disorderly manner, and to be in- 
dustrious in their habits, taking the apostle for an example in this 
particular ; with a prayer that the Lord would give them peace 
(vv. 6-16). Autograph salutation and concluding prayer for them 
(vV.,.17,.15). 


Vv. 1,2. Td λοιπὸν προσεύχεσθε κτέ. Finally (lit. as to that which 
remains) pray, brethren, for us (note here again περί nearly = ὑπέρ), ¢hat 
the word of the Lord may run and be glorified (cf. 1. 12), even as with you 
also (cf. Thess. 1. 6 ff.), azd that we may be delivered from unreasonable 
( perverse, lit. those who are out of their place) and evil men; for not all 
(men) have faith (genuine Christian faith). —puoOdpev (ῥύομαι) ἀπὸ. Cr 
Matt. 6. 13 (ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ). 


500 NOTES ON SECOND THESSALONIANS. 


Vv. 3,4. πιστὸς (note the paronomasia, 7 πίστις, πιστός) δέ ἐστιν ὃ 
κύριος κτέ. But faithful is the Lord, who will strengthen you, make you 
jirm, and guard you from evil (or from the evil one. Cf. again Matt. 6. 13). 
And we have confidence in the Lord respecting you (ἐφ᾽ ὑμᾶς, extending over 
you) that what we charge ye are doing and will do (in the future). — 
πιστός, faithful, worthy to be trusted.— πεποίθαμεν, 2 pf. of πείθω. See 
Lex. 

V. 5. ὃ δὲ κύριος κατευθύναι (optat. of wishing) κτέ. And may the 
Lord direct your hearts (by a straight course, εὐθύς) into the love of God and 
into the endurance ( fortitude) of Christ (such as belongs to his character. 
and such as he imparts to those who trust in him). — Zhe love of God, his 
love of the Christian and the Christian’s love of him. There is no good 
reason for limiting the idea to either one of these relations. The geni- 
tive properly includes both. Cf. Rom. 8. 35, note. ᾿ 

V. 6. Παραγγέλομεν δὲ ὑμῖν, κτέ. Vow (δέ, metabatic) we charge you, 
brethren, in the name of our Lord Fesus Christ, that ye withdraw yourselves 
(ὑμᾶς, subj., στέλλεσθαι, mid.; pres. tense, that ye habitually, continually, 
withdraw yourselves) from every brother who walks in a disorderly manner 
and not according to the instruction (the communication. Cf. 2. 15, note) 
which they received from us. —év ὀνόματι κτέ., in the name etc.; a solemn 
form of expression: not in our own name or by our own authority do we 
charge you. — ἀτάκτως περιπατοῦντος. It would appear that there were 
a considerable number in this church who were negligent in their busi- 
ness, and also disorderly (cf. vv. 10-12) ; as a result, perhaps, of not un- 
derstanding aright the first epistle; yet in that he alludes to the same 
tendency (1 Thess. 5. 14) ; and exhorts the church to admonish such per- 
sons. Here, he takes a less hopeful view, as their conduct may have 
become still more irregular, and exhorts the church to withdraw from 
them (in modern phrase, “ to withdraw the hand of fellowship.” — παρ- 
ἐλάβοσαν, Att. παρέλαβον (παραλαμβάνω). --- Note the dif. between ἀπό, 
JSrom, and παρά, communication from a person. 

Vv. 7,8. αὐτοὶ yap οἴδατε κτέ. For ye yourselves know how ye ought 
(πῶς Set, how it is necessary, how tt is a duty) to imitate us, because we did 
not act in a disorderly manner among you (ἢτακτήσαμεν, ἀτακτέω, adj. 
ἄτακτος, fr. a priv. and τάσσω, to set in order), nor did we even eat bread 
from any one as a gift (without compensation) ; but in toil and sorrow (cf. 
1 Thess. 2. 9, note) working night and day so as not to burden (so as not to 
press heavily on. Cf. 2 Cor. 2. 5) any one of you. Sc. ἄρτον ἐφάγομεν, 
in these circumstances, we ate our bread. 

This is a very noteworthy statement in regard to the life and work of 
the apostle Paul. 

Vv. 9, 10. οὐχ ὅτι οὐκ ἔχομεν κτέ., xot that we have not a right (1. 6. a 
right to a support from the church. Cf. 1 Cor. 9. 4), du¢ \we toil thus) shat 


CHAPTER III. 3-16. δΟΙ 


we may sive ourselves as an example to you, so that you should imitate us, or 
more lit. so as to imitate 245. ---- οὐχ ὅτι, 7 do not say that, 7 do not mean that. 
For other examples in the epistles of Paul of this elliptical expression, cf. 
2 Cor. 1. 24; 3. 5; Phil. 3.12; 4. 11, 17.—€avrovs, ourselves, Att. ἡμᾶς 
αὐτούς. --- καὶ yao ὅτε ἦμεν xré. For even (For also, Ell.) when we were 
with you, this we commanded you (this we charged upon you), that if any 
one is not willing to work, neither (not even) let him eat. 

Vv. II, 12. ἀκούομεν yap τινας κτέ. or (introducing the reason for what 
he had just said) we hear that some are walking among you in a disorderly 
manner, not at all working at their own business ( for themselves, mid.) but 
working beyond that which belongs to them (Lex. Th. περί, ILL. 2), 1. 6. 
meddling with the business of others. —akovopev w. acc. and particip. 
This const. freq. in Attic, after verba sentiendi.— Note the paronomasia 
ἐργαζομένους, περιεργαζομένους, which we have endeavored to represent 
(though very imperfectly) in English. — τοῖς δὲ τοιούτοις κτέ. Vow such 
persons we charge and exhort in the Lord Fesus Christ (ἐν κυρίῳ, cf. verse 
6) that (in order that) with quietness working they eat their own bread. — 
ἐργαζόμενοι, mid. while working (or by working) for themselves; and this 
μετὰ ἡσυχίας, with quietness, in opposition to the noisy, bustling life of 
the intermeddler. 


Vv. 13-15. ὑμεῖς δέ, κτέ. But ye, brethren (in distinction from those 
just addressed), become not weary, faint-hearted, in well-doing, or while do- 
ing that which ts honorable (καλόν). ---- μὴ ἐγκακήσητε (aor. subjunc.), de- 
come not etc. The aor. of verbs denoting a state or condition often 
expresses an entrance into that state or condition. — εἰ δέ τις κτέ. And 
if any man fails to obey (listen to, ὑπακούει) our word conveyed by the epistle, 
mark, or note ( for yourselves, mid. of σημειόω) that man ; do not associate 
with him (or do not keep company with him, συν-ανα-μίγνυμι) in order that 
he may be ashamed (may be turned to look within, to reflect; and thus 
through shame may be led to change his habits of life: ἐντραπῇ, 2 aor. 
subjunc. pass. of éy-rpémw). — Note the neg. οὐχ in a conditional sentence, 
modifying not the entire condition, but the verb only. — καὶ μὴ ds ἐχθρὸν 
Kré., and do not regard him, think of him, as an enemy, but admonish him as 
a brother. 

All these directions were without doubt especially necessary in the 
churches of that day, composed as they were largely of those who had 
but recently been converted from heathenism. Yet it would not be 
amiss, if they were studied and observed more carefully in our times. 


V. 16. αὐτὸς δὲ ὁ κύριος. . . δῴη (optat., Att. δοίη) κτέ. And may 
the Lord of peace himself give to you peace (from such a source, peace 
would be genuine) a/ways in every manner (note again the paronomasia 
διὰ παντὸς ἐν παντί). --- ὁ κύριος (sc. εἴη) κτέ. May the Lord be with you 
ali, This would include even those who were walking in a disorderly 


502 NOTES ON SECOND THESSALONIANS. 


manner, whom they were exhorted to admonish. We may surely ever 
pray for such persons. If they may but have the divine presence, it will 
be to them the best, the only sure, safeguard. 


Vv. 17,18. ‘O ἀσπασμὸς xré. The salutation of me Paul with my 
hand, which (8, which thing) is a sign (token, mark) in every epistle, i.e. 
every epistle which required special identification. — οὕτως γράφω, so (in 
such a hand) J write (as in vv. 17, 18). — ἐμῇ, possess. adj. pron. = ἐμοῦ, 
gen. pers. pron. Παύλου in appos.—% χάρις κτέ. (sc. εἴη), May the 
grace of our Lord Fesus Christ be with you all. The same as the conclu- 
sion of 1 Thess., except that he here adds πάντων, cf. verse 16. Here 
again he would include those whom he had censured. 


τ ΙΜΟΊΤΗΥ. 


Tus Epistle was written from Macedonia to Timothy at 
Ephesus, about 67 A.D. 

Paul feared that he might not reach Ephesus in this last 
missionary tour, and evidently thought that Timothy might 
need reinforcing through specific apestolic authority and in- 
struction for the work of governing the Ephesian church. 
Hence he writes him authoritatively in regard to the proper 
government and discipline of the church, the proper qualifica- 
tions for its officers, and various directions about its internal 
organization. 


Its authenticity is generally accepted. 





FIRST EPISTLE TO TIMOTHY. 


ν 





Two leading objects are apparent: st, to encourage Timothy 
in opposing the heresies which were then beginning to appear ; 
2d, to give him special instructions as pastor of the church in 
Ephesus. For the discussion of all collateral questions, the stu- 
dent is referred to the Dictionaries of the Bible ; to Conybeare 
and Howson; to Farrar; to the Bible Handbooks and Intro- 
ductions ; and to the larger Commentaries. 


Cuap. I. Vv. 1, 2. Salutation. Vv. 3, 4. Object in leaving 
Timothy at Ephesus. Vv. 5-7. Character of the false teachers. 
Vv. 8-11. True use of the law, and its agreement with the gospel. 
Vv. 12-17. A reference to the writer’s own conversion, with an 
expression of gratitude to God and of adoration. Vv. 18-20. Ex- 
hortation to Timothy. 


V. 1. ἀπόστολος, az apostle; used to signify the official character 
and authority of the Epistle. In Romans he uses δοῦλος and κλητὸς 
ἀπόστολος, in τ Cor. κλητὸς ἀπόστολος, in 2 Cor. ἀπόστολος. Cf. Gal., 
Eph., Col. In Philemon, δέσμιος. --- Kar ἐπιταγήν, according to the com- 
mand, the injunction. Made definite by the limiting gen. Winer, § 19, 2. b. 
An expression apparently more pointed and authoritative than διὰ θελή- 
ματος in Eph., Col., 2 Tim. — σωτῆρος ἡμῶν. Note this use of σωτῆρος 
as predicated of God the Father. Cf. Jude, verse 25, Luke I. 47, and the 
thought in 2 Cor. 5.19. This use of the word occurs several times in 
the Pastoral Epistles, and often in the LXX.—Tfs ἐλπίδος ἡμῶν (cf. 
Col. 1. 27), our hope; in every sense of the term, the object, the author, 
the foundation, the substance of our hope. 

V. 2. Τιμοθέῳ γνησίῳ τέκνῳ, 20 Timothy, true child, genuine child. — 
ἐν πίστει denotes the sphere in which he was a genuine child, 7 (Chris- 


506 NOTES: ON FIRST TIMOTHY. 


tian) faith. — χάρις, ἔλεος, εἰρήνη, sc. εἴη, optat. of wishing; not a “ bene- 
diction,” but a prayer.—damé, expressed but once, denoting the one, 
united source. 

Vv. 3,4. Καθὼς κτέ., As [exhorted thee, etc.; a protasis, without the 
corresponding apodosis. This is readily suggested to the mind at the 
end of verse 4, somewhat in this form, — οὕτω kal νῦν παρακαλῶ σε, so now 
also I exhort thee. See Winer, § 63, p. 570. — προσμεῖναι (προσ-μένω), 
to stay longer (mpoo-). The aor. infin. denotes the simple fact, without re- 
gard to the idea of momentary or continued action. — πορευόμενος agrees 
with the subj. of παρεκάλεσα. The reference here, whzle on my way into 
Macedonia, seems to be to some occasion subsequent to the narrative 
recorded in Acts (not to Acts 20.1). Supposing him to have been im- 
prisoned twice, it naturally refers to something in the intervening period. 
So it is now generally understood. Cf. Alf., Ell., Huther, Wiesinger, 
Hackett, Hovey, et al.—tva παραγγείλῃς (παραγγέλλω), I aor. subjunc., 
that thou mightest announce to, give orders, transmit the message, charge. 
The word suggests that Timothy would be simply transmitting what he 
had received from a higher authority. —py ἑτεροδιδασκαλεῖν, ot to teach 
other (and different érepo-) doctrines, not to teach a different doctrine (R. V.); 
i.e. different from what the apostle had taught. Cf. ch. 6, verse 3.— 
μηδὲ προσέχειν κτὲ., and not to give heed to myths and genealogies without 
limit. The word “fables,” by which μύθοις is usually translated, denotes 
to most minds an altogether different idea. There has been much dis- 
᾿ς cussion among the commentators as to what is here referred to; probably 
to myths and genealogies of a Jewish character and origin. — αἵτινες 
(Sorts), sence they, seeing they (Ell.); introduces the reason for not giving 
heed to them. — ἐκζητήσεις (ἐκζήτησις, not found in L. ἃ Sc. 7th edit., 
allied to éx(nréw: another reading is ζητήσεις, fr. ζήτησι5), guestionings, 
controversies. —padov ἢ οἰκονομίαν θεοῦ Kré., rather than a godly de- 
velopment in faith. These questionings had a tendency to destroy faith, 
then as well as now. The meaning of οἰκονομίαν has been much disputed. 
The Revised Version renders the clause, rather than a dispensation (or 
stewardship) of God which is in faith. To “minister a dispensation or 
stewardship” is not very intelligible. The meaning, development or 
edifying, building up, seems to me much clearer; yet Ellicott remarks 
that this is “‘a translation which οἰκονομία cannot bear.” It would be 
interesting to know how Ellicott ascertained this fact. It is rendered 
edification or edifying by Wiclif, Tyndale, Cranmer, in the Geneva, 
Rheims, and Authorized (1611) Versions. In the Vulgate, aedificatio- 
nem; Luther, Besserung ; De Wette, Erbauung ; Martin (French Protes- 
tant version), /’édification ; Diodati (Italian version), edificazion. Cer- 
tainly, the transition from the thought of good management to that 
of development, building up, is most natural; and I have no doubt this 


CHAPTER I. 3-11. 507 


secondary meaning was in the mind of the apostle, combined perhaps 
with the primary meaning. Cf. Eph. 1. 10, note. The gen. θεοῦ may in- 
clude the two ideas, — development such as comes from God and such 
as God requires. Note τήν, making ἐν πίστει a qualifying clause of 
οἰκονομίαν. 

Vv. 5-7. Td δὲ τέλος κτέ., Bust (introducing a thought in opposition 
to the giving heed to myths, etc.) the end (or the aim) of the word com- 
municated, of the charge. Cf. waparyyelAns, verse 3, note. — ἀγάπη, love, 
Christian love,—in a general sense, Jove to our fellow men, — seems here 
to be meant. — ἐκ, out from; not a mere surface love, which so often 
passes current in this world. The prep. expressed but once; thus unit- 
ing the three clauses more closely. Not one of these could be wanting 
in genuine Christian love; and they suggest a contrast to the false 
teachers just alluded to. — ὧν, from which; relating to the three clauses 
‘just preceding, and connected logically both with ἀστοχήσαντες and with 
ἐξετράπησαν. --- ἀστοχήσαντες (a priv. and ordxos, az aim or shot) means 
strictly, wthout aim, or having acted without a correct aim; and assigns 
the reason for ὧν... ἐξετράπησαν (ἐκ-τρέπω) εἰς κτέ., from which some, 
having missed the mark, were turned aside into vain talking. Cf. 6. 21, 
and 2 Tim. 2. 18, where ἀστοχέω is used with περί and the acc. — 
νομοδιδάσκαλοι, Zeachers of the law, i.e. of the Mosaic law; as νόμος is 
usually understood in the N. T.— μὴ νοοῦντες, both temporal and con- 
cessive, while they do not understand, and though they do not understand, 
though they have not a clear perception. Are not such persons most likely 
to argue perpetually, and confidently to affirm ἢ 

Vv. 8-11. Οἴδαμεν δέ, But (introducing a thought in opposition to 
the use of the law made by the vain reasoners and false teachers) we 
know, etc.— καλὸς ὃ νόμος. Cf. Rom. 7. 12, 14, 16, notes. — νομίμως, 
lawfully, i.e. as the law was designed to be used. Note the parono- 
masia, ὁ νόμος... . νομίμως. --- εἰδώς, agreeing with τὶς, not with the subject 
of οἴδαμεν, as it might in English be understood. — νόμος is rendered in 
the Revised Version /aw, without the article. Yet I think it refers here, 
as usually, to the Mosaic law, though without the article; and I should 
translate it, the law. Cf. Winer, ὃ 19,1; Butt. ὃ 124,8. So Alf., Ell, 
De Wette, Huther, Wiesinger, et al. So also Chrys. and the other 
ancient Greek expositors. Cf. Rom. 2. 12, note. — οὐ κεῖται (cf. Thayer, 
Lex. κεῖμαι, 2. b), ἦς not established, not enacted. It may be objected that 
the law of Moses was not enacted, but given (ἐδόθη, cf. Jno. 1.17). It may 
be said in reply that Paul was simply using the common word. — ἀνό- 
pou... ἀνυποτάκτοις (fr. a priv., v euphon., ὑπό, τακτός verbal adj. fr. 
τάσσω), but for persons without law, or regardless of law, and disorderly ; 
the latter word denoting perhaps something more positive, — overt acts. 
- ἀσεβέσι (ἀσεβής, α priv. and σέβομαι, ἐο revere) Kal ἁμαρτωλοῖς, for 


508 NOTES ON FIRST TIMOTHY. 


persons without reverence (without piety) and sinners (the latter denot- 
ing again something more positive). —dvoclots (a priv. and ὅσιος) καὶ 
βεβήλοις, for persons unholy and profane (fit to be trodden on, —the 
second a stronger word than the first). —av8podvois, murderers ; the 
generic word after the two preceding specific words. Yet I am inclined 
to view the preceding words as meaning smzters of fathers and smiters of 
mothers (πατρολῴαις, μητρολῴαις : see L. & Sc., πατραλοίας, μητραλοίαΞ). 
So ΕἸ]. et al.— ἀρσενοκοίταις, sodomites. Cf. Rom. 1. 27.— Note how 
the successive clauses beginning with ἀσεβέσι and closing with ἐπιόρκοις 
follow very nearly the order of the commandments (Exod. 20), as viola- 
tions of them. —kal εἴ tr... ἀντίκειται (ἀντί, κεῖμαι), and if any other 
thing is opposed to the sound (healthful) doctrine ; sc. to this the law stands 
opposed. (εἴ τι, not 27, there be (R. V.), but 2, there is, — ei with the indic.). 
- κατὰ τὸ εὐαγγέλιον κτέ., gives the test, the unfailing and invariable 
test, of sound doctrine. —rfjs δόξης, of the glory, is probably best viewed, 
not as a mere subjective gen., glorious, possessing the glory, but also as 
objective, setting forth, proclaiming the glory. —6 ἐπιστεύθην ἐγώ, with 
which I was entrusted. %, acc. with a pass. verb, Winer, ὃ 32, 5. Note 
the emphatic position of ἐγώ. 

Vv. 12, 13, suggested by what he had just stated. — χάριν ἔχω (a classic 
expression, but rare in N. T.; usually in N. T. εὐχαριστῶ), 7 have grati- 
tude, I thank. —T@ ἐνδυναμώσαντί pe (evduvaudw), him who enabled me, 
who strengthened me, who gave me power (δύναμις) within. —8rv (causal) 
... διακονίαν, 22 that, putting me into service, he thought me trustworthy. 
The aor. particip. seems to denote here “a simple occurrence, without 
regard to time,” “not time past with reference to the leading verb,” 
Good. Cf. H-A. 856, b.—évra (agreeing with μέ, concessive) κτέ., 
though I was, etc. — ὑβριστήν (cf. ὑβρίζω, to insult, to outrage ; ὕβρις, inso- 
lence, wanton violence), an insolent, overbearing person ; “ one who displays 
his insolence, not in words merely, but in deeds of violence and outrage,” 
Ell. The rendering “ zzjurious” is very weak. — ἀλλὰ ἠλεήθην (ἐλεέω, 
fr. ἔλεος, pity, mercy), still [ was pitied, mercy was shown me. — ὅτι ἀγνοῶν 
(ἀγνοέω) Kré., because being ignorant I did it in unbelief. This is given, 
not as an excuse for his misconduct, but as the reason why God showed 
mercy. Note ἀγνοῶν, being ignorant. Paul, though one of the best edu- 
cated and most gifted men of his nation, speaks of himself as an ignorant 
man, without the knowledge of Christ. How many now are in the same 
pitiful condition ! 

Vv. 14,15. ὑπερεπλεόνασεν (ὑπερ-πλεονάζω, fr. πλέον, more) κτέὲ., and 
the grace of our Lord (became more, πλέον, over and ahove, ὑπέρ) abounded 
exceedingly. — μετὰ πίστεως Kré., with faith and love; one prep., uniting 
the two words moreclosely. μετά, 771 the midst of, expressing participa- 
tion (σύν, 7x company with). The faith and love belonged specially to 


CHAPTER I. 12-20. 509 


Paul; but were centred in Christ Jesus, — τῆς ἐν Xp- Ἰησοῦ, that in 
Christ Fesus, their only true sphere. — πιστὸς ὁ λόγος, érustworthy is the 
saying, the word. This expression is found only in the Pastoral Epistles. 
Cf. 3.1; 4.9; 2 Tim. 2. 11; Titus 3. 8. --- ἁμαρτωλοὺς σῶσαι (σώζω), 
to save sinners ; infin. denoting purpose, aor. infin. states the simple fact. 
— ὧν πρῶτός εἰμι ἐγώ, of whom [am chief, am first, —not in respect to 
time, but to magnitude or degree. The only natural reference of ὧν is 
to ἁμαρτωλούς. The expression indicates, even near the close of life, the 
deep penitence and strong emotion of the apostle. Cf. the equally strong 
expression in Eph. 3.8. Note again the emphatic position of ἐγώ. Cf. 
Rom. 7. 14 ff. 

Vv. τό, 17. ἀλλὰ Kré., introduces the contrast between the thought just 
expressed, —the chief of sinners,—and God’s dealing with him. —&a 
τοῦτο points to what follows, ἵνα κτέ. --- ἐν ἐμοὶ πρώτῳ, 771 me as chief; in 
the same sense as mp@tos. — ἐνδείξηται (ἐν-δείκνυμι, mid., to show forth 
one’s self, or what ts one’s own)... τὴν ἅπασαν μακροθυμίαν, might show 
forth his own entire long-suffering. Note the emphatic ἅπας, st. πᾶς, bet. 
the art..and noun, ¢he whole, the sum total. Good. ὃ 142, note 5; H-A. 
672. --- πρὸς ὑποτύπωσιν, for the making a sketch, an outline (of his long- 
suffering), 20 present an ensample. Note the force of the ending -σις, 
denoting action. —tdv μελλόντων Kté., for those (gen. of cause) about to 
vest their faith upon him. ἐπί w. the dat., upon him as a foundation. 
Surely the Christian experience of Paul, the mercy shown him, and the 
long-suffering exercised towards him, may serve as an encouragement to 
repenting and believing men up to the end of time. —eis ζωὴν αἰώνιον, 
(looking forward) zzto life eternal. The rapturous thought in verse 16 
suggests the ascription of praise in verse 17.—T@ δὲ βασιλεῖ κτέ., lit. 
And to the King of the ages (or @ons), incorruptible, invisible, alone God, 
(be) honor and glory into the ages of the ages (οὐ into the eons of the eons). 
Amen. The strongest possible form of words in the Greek language to 
signify for all eternity. 

Vv. 18-20. Ταύτην τὴν παραγγελίαν. Cf. vv. 4, 5.—KaTad τὰς... 
προφητείας, according to, or in keeping with the prophecies going before (ana 
applying) to thee. It is going beyond what is written to suggest that these 
predictions were uttered at the time of his circumcision or of his ordina- 
tion; Paul says simply προαγούσας ἐπὶ oé. as in the case of young 
persons of special promise now, these predictions may have been often, 
on many occasions, uttered. Note here mpoayovoas seemingly intrans. 
Thayer Lex. mpodyw, 2. ἐπὶ σέ is, I think, connected grammatically more 
directly with wpoayovoas. Greek order, the going before (and applying) 
to thee prophecies, or the leading-the-way to thee prophecies. —tva στρα- 
τεύσῃ (1 aor. subjunc. mid. 2 pers. sing.) ἐν αὐταῖς (referring to mpopy- 
telas) KTé., that thou mayest in them war the good, the noble warfare, 


τ 


510 NOTES ON FIRST TIMOTHY. 


ἐν αὐταῖς, in them, “marks, as it were, the armor zz which Timothy was 
to wage his spiritual warfare,” Ell. --- ἔχων... συνείδησιν, having, or 
holding (R. V.), faith and a good conscience. Note the close connection 
of these two; the former cannot well exist without the latter. Cf. verse 5 
above. — ἥν τινες ἀπωσάμενοι (ἀπ-ωθέω) .. . ἐναυάγησαν (vavayéw), which 
some persons have thrust away, and (thus) made shipwreck concerning the 
faith. It is more in accordance with the English idiom to translate the 
participle here by the indicative. So often. As to the solemn thought, 
is it not probably true that all who have made “shipwreck concerning 
the faith” have first thrust away a good conscience? — ods παρέδωκα τῷ 
Latrava, whom 7 have given over, have delivered up, to Satan. The mean- 
ing of this, and the similar passage in 1 Cor. 5. 5, has been, and probably 
will continue to be, much discussed; and no one will be much wiser after 
all the discussion. The meaning of the words is simple enough; but do 
they imply some special apostolic authority or not? The former is the 
usual, and may be the correct opinion; yet the words here do not in 
themselves necessarily imply anything more than simple abandonment. 
The sentence in 1 Cor. is much more specific. There the act is spoken 
of as done 7x the name of the Lord Fesus, and with the power of our Lord 
Jesus. τῷ Σατανᾷ, “to the Evil One in his most distinct personality,” 
ΕἸ]. --- ἵνα παιδευθῶσιν (παιδεύω), that they may be chastised, chastened, 
taught by chastisement (cf. Luke 23. 16, 22; 1 Cor. 11. 32; 2 Cor. 6.9; 
Heb. 12. 6, 7, 10), as children are chastised and taught. — μὴ βλασ- 
φημεῖν, vot to blaspheme. This shows that they had not only made 
shipwreck concerning the faith, but had gone so far as even to defame, to 
speak evil of, their Lord. The object of this severe discipline was their 
own instruction and reformation. So also in 1 Cor. 5. 5. 


Cu. II. Exhortations to Timothy continued, and general in- 
struction: public prayers ; one God, one Mediator. Specific 
directions for men; also for women. 


Vv. 1,2. παρακαλῶ οὖν (noting the transition from the more general 
charge to instruction more specific) πρῶτον πάντων, J exhort therefore 
first of all (as the first instruction which is given). — ποιεῖσθαι may be 
viewed as mid., depending directly on παρακαλῶ, Lexhort... to make, ete. 
(in which const. I should expect that σέ would be expressed) ; or as pass., 
the following words being the subj. of the infin. The latter const. seems 
preferable. — δεήσεις (akin to δέομαι, to want, need, beg, entreat), suppli- 
cations, προσευχάς (cf. προσεύχομαι, to offer prayers and vows), prayers 
(with the added idea of vows), ἐντεύξεις (cf. ἐντυγχάνω, Rom. 8. 27, 34, 
Il. 2, Heb. 7. 25), iutercesssions, εὐχαριστίας (cf. εὐχαριστῶ), thanks< 
givings. By the use of so many words of kindred meaning, the apostle 


CHAPTER II. 1-7. 511 


dwells on the thought and emphasizes it. “Thanksgiving was to be the 
perpetual concomitant of prayer,” Ell. Cf. Phil. 4.6; Col. 4. 2.— ὑπέρ 
w. gen., for, in behalf of. First the general, then the more special objects 
of prayer are mentioned. —tév ἐν ὑπεροχῇ ὄντων, those who are in high 
position, in authority. Cf. ἐξουσία, Rom. 13.1. It may hardly have oc- 
curred to the Christians of that day to offer prayers for the men in civil 
authority. —tva... διάγωμεν κτέ., that we may lead a tranquil and quiet 
life in all piety and gravity. The history of the first century shows how 
difficult it was to lead and enjoy such a life; and shows by contrast how 
much we in our day have to be thankful for. If some of us, even now, 
in our country, were to cultivate somewhat more of the tranquil and quiet 
element, it might not be amiss. 

Vv. 3, 4. τοῦτο (sc. ἐστίν), 7225; i. 6. the thought contained in 
verses I and 2, beginning with παρακαλῶ. ---- ἐνώπιον... θεοῦ, 27 the sight 
of our Saviour God (cf. 1. 1), or zx the sight of God our Saviour (R. V.). 
The order of the Greek words suggests the former; so Alf., Ell. Ex- 
positors are not agreed whether this clause is to be connected in sense 
with καλόν as well as with ἀπόδεκτον, nor can the point be decided either 
grammatically or logically. This 7s good (per se), and acceptable in the 
sight of, etc.; so Ell, De Wette, et al. Or, Zhzs ἐς good and acceptable in 
the sight of, etc.; so Alf., Huth., Wiesing., et al. —-8s... θέλει σωθῆναι 
κτέ., who wishes, who desires (B. U.), that all men be saved, etc. This 
wish is shown conclusively in the infinite sacrifice which he made for 
this purpose, in providing the means for the salvation of all. That 
there shall be at last any to whom the terrible language will be appli- 
cable, εἰς κόλασιν αἰώνιον (Matt. 25. 46), ὄλεθρον αἰώνιον (2 Thess. 1. 9), 
θάνατος ὁ δεύτερος (Rev. 21. 8), will not be owing to any defect in God’s 
plans and provisions, but to the fact that he has made men free agents, 
and that there are those who sin deliberately and wilfully against their 
own better judgment. This fact is declared by our Lord himself, ye wil 
not (οὐ θέλετε) come unto me that ye might have life (John 5. 40). — Kar. . 
ἐλθεῖν, and come into a definite knowledge of the truth ; i.e. the truth which 
is above all other truths, and most important for the perishing sinner to 
know, the truth which is contained in the gospel. 

Vv. 5-7. εἷς yap θεός, εἷς κτέ., For (confirmatory) there zs (sc. ἔστιν) 
one God, one mediator also between God and men (ἀνθρώπων, human beings), 
aman (ἄνθρωπος, a human being), Christ Jesus. The human nature of 
Christ is here placed in the foreground, because in this nature he ap- 
peared to men as mediator. — ὁ δοὺς ἑαυτόν, who gave himself; therefore 
a voluntary act. Elsewhere in many passages the Father is spoken of as 
having given, or having sent, his Son into the world; therefore a volun- 
tary act on his part also. Cf. especially Jno. 3. 16.— ἀντίλυτρον, a ran- 
som instead of (see Lex. ἀντί, instead of, in the place of ).— ὑπὲρ πάντων, 


512 NOTES ON FIRST TIMOTHY. 


in behalf of all. We have here distinctly stated the two ideas, zzstead of 
and ix dchalf of. Note also that we have here πάντων, not πολλῶν, pro- 
vision thus being made for al/. The actual atonement (atone-ment) is 
however experienced only by those who accept fully and freely the terms 
of salvation. Cf. verse 4, note. —Td μαρτύριον καιροῖς idiots, Zhe Zesti- 
mony (to this great truth) 7 its own seasons, in peculiar, appropriate sea- 
sons or times. See Lex ἴδιος, and καιρός. --- εἰς ὃ κτέ., for which (directing 
attention izto which) 1 was appointed a herald and an apostle; 8, 1. 6. 
μαρτύριον. -- The following strong asseveration seems to be made in view 
of the fact that numerous false teachers were denying the apostolic author- 
ity of Paul.—év πίστει καὶ ἀληθείᾳ, 2 farth and truth (the faith and 
truth belonging to the gospel); the sphere in which he was a éeacher of 
the gentiles. 

Vv. 8-10. Βούλομαι οὖν, 77) wish, or 7 desire, therefore (in view of the 
responsible work to which I am called and the responsible office which I 
hold). This introduces some specific directions for the men and for the 
women. — προσεύχεσθαι... ἐν παντὶ τόπῳ, that the men offer prayer in 
every place (in every locality, i.e. where public prayer is offered, cf. 
ἐν παντὶ τόπῳ, 1 Cor. 1.2); προσ-εύχεσθαι, to direct, or offer, prayers and 
vows. Cf. προσευχάς, verse 1. --- ἔπαίροντας, /ifting up, the attitude which 
was regarded among the Jews and early Christians as reverent. “ The 
folding together of the hands in prayer has been shown to be of Indo- 
Germanic origin,” Ell. — ὁσίους (is I think here an adj. of two endings 
with) χεῖρας, holy, pure hands; in opposition to the idea of hands that 
have been employed in wicked, impure deeds. — χωρὶς. . . διαλογισμοῦ, 
without (or apart from) anger and debating, or doubting, i.e. with minds 
calm and decided, full of faith. — ὡσαύτως (sc. βούλομαι) γυναῖκας (subj. 
of κοσμεῖν) κτέ., in like manner that women, in comely apparel, with modesty 
and sobriety (or good sense, see Lex. σωφροσύνη) adorn themselves. This 
doubtless is directed against the excessive ornamentation to which women 
were prone, but by no means forbids adorning themselves “in comely 
apparel,” with the exercise of becoming modesty and good sense. The 
thought is made still more definite and pointed in what follows. The 
word shamefastness (R. V.) may have been good for the version of 1611, 
but not for that of 1881. The word is to most readers of the English 
language now obsolete ; besides, the definition in Stormonth, ‘‘ excess of 
modesty,” does not suit this connection. ‘ Modesty” is a correct render- 
ing. — μὴ ἐν πλέγμασιν (cf. πλέκω, fo plait, twine, twist) nré., not in plaited 
work (wreaths, chaplets, see Lex. πλέγμα) and gold, or pearls, or costly 
clothing. In 1 Pet. 3. 3, we find 6 ἔξωθεν ἐμπλοκῆς τριχῶν ... κόσμος, the 
outward adorning consisting in plaiting, or braiding, of the hair; but 
πλέγμασιν alone does not limit the idea to braided hair. — ἀλλ᾽... bv 
ἔργων ἀγαθῶν, sc. κοσμεῖν ἑαυτάς, but — that which is becoming to women 


CHAPTER II. 8-15. 513 


professing piety — (adorn themselves) through good works ; διά w. the gen. 
denoting the manner or means, — in this manner, rather than by anything 
outward. 

Vv. 11,12. The leading idea in the connection, propriety in conduct- 
ing the public meetings of the church (see verse 8), should not be lost 
sight οἵ. --- Γυνὴ «ré., Let a woman in quietness learn in all subjection, and 
7 do not permit a woman to teach. ‘Every form of public address or 
teaching is clearly forbidden, as at variance with woman’s proper duties 
and destination,” Ell.; sot to teach (“in the church primarily, or, as the 
context shows, anywhere else”), Alf. Few people in this country will 
accept these comments. The value of woman’s services in our public 
schools and in our Sunday schools forbids this. How, then, shall we 
view this passage? Like the directions to servants (δοῦλοι) in this same 
church in Ephesus (Eph. 6. 5), so these instructions respecting women 
are, I think, intended for the time and place. Is slavery not intended to 
be a perpetual institution, then may we with equal propriety conclude 
that the prohibition of woman from teaching is not intended to be per- 
petual. Where the circumstances are the same, or similar, the obligation 
is still binding; but where the situation and surroundings are completely 
changed, then those higher, more lasting, more general principles of 
Christianity, announced in Galatians 3. 28, become the rule; namely, 
““There can be neither Jew nor Greek, there can be neither bond nor 
free, there can be no male and female; for ye are all one in Christ Jesus.” 
The full meaning of this passage may yet hereafter be better understood 
than now. There is, however, another view of the meaning of the pas- 
sage before us, which I am inclined to think the correct one, as suggested 
by the context; namely, 7 do not permit a woman to teach (in the public 
assembly). This accords with the instructions in 1 Cor. 14. 34 ff. It is 
also entirely consistent with the statement in Acts 18. 26, where Priscilla 
and Aquila are declared to have expounded the way of God more care- 
fully to Apollos. Many other similar passages respecting the position 
and work of woman in the apostolic age might be referred to. Note 
particularly Tit. 2. 3, καλοδιδασκάλους, TEACHERS of that which is good, 
qualifying πρεσβύτιδας, aged women. I do not think Paul would care- 
lessly contradict himself in two letters written about the same time to 
different persons. — οὐδὲ αὐθεντεῖν ἀνδρός, zor to have (absolute) authority 
overaman. See Lex. αὐθεντέω (only here in N. T.) and αὐθεντία. Eng. 
word from this root, authentic. —ahN εἶναι ἐν ἡσυχίᾳ, bet to be in quiet- 
ness. ΑἸ] these directions seem to apply to the conduct of woman in the 
public assemblies. 

Vv. 13-15. A reason for the above directions. —’ASdap yap πρῶτος 
ἐπλάσθη (πλάσσω, Eng. word Jlastic), For Adam was first formed, 
moulded, —a word used with reference to the narrative in Gen. 2. 7, 


33 


514 NOTES ON FIRST TIMOTHY. 


ἔπλασεν (43>) ὁ θεὸς τὸν ἄνθρωπον, χοῦν ἀπὸ τῆς γῆς. Cf. Rom. 9. 20. 
Note πρῶτος, adj. w. ᾿Αδάμ, not πρῶτον, adv. — εἶτα, adv. afterwards, i.e. 
after Adam had been fashioned from the clay. In verse 13, the first 
reason for the injunction in verses 11,12; in verse 14, a second reason. 
--- ἠπατήθη (ἀπατάω), ἐξαπατηθεῖσα (ἐξ-απατάω, to deceive thoroughly). — 
ἐν παραβάσει, 2: transgression; ἐν w. the dat. denoting rest in, continu- 
ance in, a state; γέγονεν, perf. tense, denoting an act, the effects of which 
continue up to the present time. — σωθήσεται δὲ διὰ τῆς Texvoyovlas. 
Two principal renderings, with two different ideas, are proposed. Thus: 
yet she (collective) shall be saved through child-bearing, i.e. by fulfilling her 
proper destiny as woman (so Beng., De Wette, Huther, Alf., et al.); or, 
she shall be saved through the child-bearing (her child-bearing), reference 
being made to the Messiah, born of a woman (so ΕἸ]., Wordsworth, et al.), 
May not both of these ideas be included in the one expression ?— ἐὰν 
μείνωσιν (aor. subjunc. of μένω), sc. αἱ γυναῖκες, if they (directing the 
thought to the individuals) remain in faith and love and sanctification 
with sobriety, — an essential condition of σωθήσεται, she shall be saved, in 
its full N. T. sense, and adding force to the second interpretation above 
of διὰ τῆς Texvoyovias. Note here the fut. σωθήσεται, expressing a 
general truth,— what has been and will continue to be true. Winer, 
p- 280. 


Cu. III. Qualifications of pastors (overseers) and deacons 
(vv. 1-13). Object of these instructions, and the glorious subject 
to which they relate (vv. 14-16). 


V.1. πιστὸς ὁ λόγος (this is connected by some with the preceding 
sentence in ch. 2), Fazthful (trustworthy) is the saying (the word). The 
expression is found only in the Pastoral Epistles; in ch. 1. 15 referring 
to what precedes, here probably to what follows; in ch. 4.9 to what 
precedes; in 2 Tim. 2. 11, reference not certain; in Tit. 3. 8, to what 
- follows. — εἴ tis ἐπισκοπῆς ὀρέγεται, zf any one seeks (stretches forth his 
hand for, yearns for, see Lex. ὀρέγω) the office of pastor. I think, as we 
now generally use the word Zastor in this country, it conveys the idea of 
ἐπίσκοπος more perfectly than any other English word. The usual title, 
Pastoral Epistles, is in keeping with this. The words πρεσβύτερος and 
ἐπίσκοπος in the Pastoral Epistles seem to be applied to the same per- 
sons. The former denotes particularly ¢he dignity and the age of the 
person, and is more in accordance with Jewish ideas; the latter, more 
Grecian in its conception, points more directly to the duties of the posi- 
tion. — καλοῦ ἔργου ἔπιθυμεϊῖ (note ἐπιθυμέω here used in a good sense), 
he desires a good work. 

V. 2. δεῖ οὖν... ἀνεπίλημπτον (ἂν- neg. and émi-Anumros, Att. ἐπί-. 


CHAPTER III. 1-9. 515 


Antros, detected, caught, culpable) evar, Wherefore it is necessary (tt tsa 
duty) that the pastor be irreproachable. — μιᾶς γυναικὸς ἄνδρα, husband of 
one wife. ‘This is understood by many to mean that a second marriage, 
even after the death of a first wife, is a disqualification for the office here 
referred to. So Alf., Ell., Wiesinger, et al. This opinion is not common 
in this country, and the words by no means necessarily mean this. Such 
an interpretation is opposed to the primal law, Gen. 2. 18, and also to 
what is implied in Rom. 7. 2, 1 Cor. 7. 15, 27, 28, 1 Tim. 5.14. I cannot 
doubt that the expression of Paul here was suggested by the prevalence, 
more or less extensive, of polygamy at that period: husband of ONE wife 
at a given time, as opposed to more than ove. Note that μιᾶς has the 
emphatic position. The interpretation of some, that a pastor should be 
a married man, is forbidden by the proper meaning and use of mas. — 
νηφάλιον xré., temperate (cf. νήφω, Lex.), sober-minded, orderly, hospitable, 
fitted to teach. (The word αΖέ has so far changed its meaning in common 
use that it is liable (apt) to be misunderstood.) 

Vv. 3,4. μὴ πάροινον (παρά, οἶνος), not addicted to wine, not “ befitting 
a drinking party” (L. & Sc.).— μὴ πλήκτην κτέ., not a striker (a man 
ready to use his fists), but gentle (reasonable), not pugnacious (not ready for 
a fight), not a lover of money, standing honorably at the head of his own 
household (or family). — τέκνα ἔχοντα (agrees w. τὸν ἐπίσκοπον) ἐν ὑποταγῇ 
κτέ., having children in subjection with all gravity. This last clause is 
understood by Van Oost. as qualifying ἔχοντα, having with all gravity his 
children in subjection. But the kindred expression in ch. 2. 3 is opposed 
to this view, and leads us to connect it closely w. ἐν ὑποταγῇ ; so Alf., 
Ell., Huther, Wiesinger. 

Vv. 5, 6. εἰ δέ τις... οὐκ οἶδεν (note the neg. οὐκ in a conditional 
sentence, belonging to οἶδεν, not to the condition as a whole), But if any 
one fails in knowing how to preside over his own household. —nas... 
ἐπιμελήσεται (ἐπιμέλομαι and ἐπιμελέομαι), how shall he take care of (have 
charge of) the church of God ? — μὴ νεόφυτον, ἵνα μὴ xré., wot a recent con- 
vert {Ell.), a new convert (Thayer), Jest, being puffed up with vain conceit 
(lit. being wrapped in a mist), he fall (ἐμπέσῃ, ἐμπίπτω) into the condemna- 
tion of the devil (i.e. into the condemnation belonging to, or pronounced upon, 
the devil). κρίμα, judgment, and κρίνω, to judge, often denote, especially in 
the N. T. and the LXX., an unfavorable judgment; hence, like κατάκριμα 
and κατακρίνω, are rendered condemnation, to condemn. 

Vv. 7-9. δεῖ δὲ kal μαρτυρίαν κτέ., And it is a duty that he have, it 
behooves him to have, a good reputation also from those without (the church). 
It is important that he have not only the characteristics above named, 
but also honorable testimony, a good reputation. — παγίδα τοῦ διαβόλου, 
the snare of the devil, i.e. the snare which the devil lays for him. If we 
understand tod διαβόλου as limiting both παγίδα and ὀνειδισμόν (as is 


516 NOTES ON FIRST TIMOTHY. 


indicated by the fact that eis is expressed only once), then the idea would 
be, into reproach such as is cast upon the devil and into the snare (or a 
snare) such as the devil lays. The wide range of meanings of the gen. 
in N. T. Greek is something to be particularly noted. — Διακόνους (sc. 
δεῖ εἶναι) κτέ., Lt is necessary that deacons in like manner be grave, not 
double-tongued (not ambiguous and doubtful in what they say), not given to 
(or zzclined to) much wine, not avaricious (not sordidly greedy of gain, 
Ι, ἃ Sc.). — ἔχοντας xré., having, or holding, the mystery of the faith in a 
pure conscience ; Cf. 1. 19, having, or holding, faith and a good conscience : 
τὸ μυστήριον τῆς πίστεως, the mystery of the faith ; i. e. the N. T. doc- 
trine of faith, which hitherto had not been made plain to the world, but 
was now clearly revealed in the gospel. (Other explanations of this ex- 
pression have been given, as the mystery in which we place faith ; but the 
above seems most in keeping with Paul’s use of μυστήριον : cf. verse 16, 
Eph. 1. 9, 3. 4, 6. 19, notes): 2% ὦ good conscience, the sphere in which this 
doctrine and all the great truths of Christianity must be held. Without 
a good conscience there can be no clear view, no just comprehension, of 
spiritual truths. 

Vv. 10, 11. Kal οὗτοι δὲ δοκιμαζέσθωσαν (δοκιμάζω) κτὲ., And (δέ) let 
these (διάκονοι) also (καί) be proved first, i.e. before entering upon the duties 
of the office; Je proved, tested, tried ; not by any formal examination (which 
proves very little), but by their daily walk as Christian men; let them not 
be νεόφυτοι, novices, new converts. —eira διακονείτωσαν (Siakovéw), after 
that let them serve as deacons. — ἀνέγκλητοι ὄντες, while they are, if they 
are, because they are, blameless, or unaccused. For the full meaning of the 
particip. see Good. § 277; Had. Allen, 969. Note that no formal ordi- 
nation of the deacons is here spoken of. — γυναῖκας (sc. δεῖ εἶναι) κτέ., 
It is a duty that women in like manner be grave, etc. Does this mean the 
wives of deacons, or rather women who serve as deaconesses? From 
the connection and the form of the expression (it is not τὰς γυναῖκας, or 
γυναῖκας αὐτῶν), the latter seems more probable. So Chrys., Alf., Ell., 
De Wette, Wiesinger, et a]. — μὴ διαβόλους, 20¢ calumniators, or slan- 
derers ; a very expressive word in the Greek. Cf. just above, τοῦ δια- 
βόλου, verses 6, 7. ---νηφαλίους, temperate (wineless, L. & Sc.). Cf. verse 2, 
note. 

Vv. 12,13. διάκονοι ἔστωσαν (εἰμί) κτὲ., Let deacons be husbands of 
one wife. Cf. verse 2, above, note. —Téxvwv .. . mpoiordpevor . . . οἴκων, 
ruling well (standing at the head of, cf. Titus 3. 8, 14) (their) children and 
their own households. The same general character required of the deacons 
as of the pastors; cf. verse 2 ff. — ot γὰρ... διακονήσαντες κτέ., Por those 
who have served well as deacons secure to themselves (cf. Acts 20. 28, also 
περιποίησις, Eph. 1.14, 1 Thess. 5.9, 2 Thess. 2. 14, Heb. το. 39, 1 Pet. 2. 9) 
a good standing, or degree, and much boldness of speech | free-spokenness, 


CHAPTER III. 10-16. 517 


L. ἃ Sc.), 2 the faith which is in Christ Fesus, — the sphere in which the 
freedom and boldness of speech would exist, — the sphere in which faith 
exists and is genuine. 

Vv. 14,15. Ταῦτά σοι γράφω, These things [ write to thee. Expositors 
are not agreed as to the reference of ταῦτα, whether it refers to what just 
precedes, or to the entire Epistle up to this point. The question is of the 
least possible importance. Note here γράφω, st. ἔγραψα, epistolary aor. — 
ἐλπίζων ἐλθεῖν... τάχιον (Att. θᾶττον), hoping to come to thee very soon. 
The particip. seems to denote simply the relation of time, whzle hoping, 
in the hope. The concessive meaning, though 7 hope, is preferred by some. 
τάχιον, comparat., very quickly, very soon. — ἐὰν δὲ Bpadive, but if J am 
slow (in coming). βραδύς opp. to taxdbs.—tva εἰδῇς (subjunc. of οἶδα) πῶς 
Kré., (I write) that thou mayest know in what manner it is a duty to conduct 
one’s self in God’s house (ἀναστρέφεσθαι, see Lex. ἀνα-στρέφω). Ci. Eph 
2.3. The form of the expression is general, and may apply to Timothy 
in his duties as pastor, or to the other officers and private members of 
the church. — ἥτις ἐστὶν Kré., which indeed is the church of the living God, 
the pillar and foundation of the truth. ἥτις, cf. Eph. 1. 23, note: it agrees 
in gender here, not with its antecedent οἴκῳ, but with the predicate 
ἐκκλησία, Winer, ὃ 24, 3. For the omission in Greek of the article with 
οἴκῳ, ἐκκλησία, στύλος, and édpaiwua, see Winer, ὃ 19. The statement is, 
the house of God is the church of the living God, and this is the pillar 
(viewed as a support) and the foundation (the firm ground) of the truth. 

V. 16. Kal ὁμολογουμένως xré., And confessedly (by common consent, 
L. & Sc.) great is the mystery of godliness ; i.e. the true character of godli- 
ness, or piety, so often perverted, distorted, and misunderstood in all the 
preceding ages of the world, but now made plain in the manner described 
in the words following. Cf. τὸ μυστήριον τῆς πίστεως, verse 9, note. — 
ὃς ἐφανερώθη (pavepdw) ἐν σαρκί, xré. The grammatical const. of ὅς is 
explained in a variety of ways; all, however, conveying the same idea. 
The reading θεός, st. ὅς, is found in some MSS., but is not generally 
adopied in the most critical editions. 6s manifestly refers to the idea 
contained in τὸ τῆς εὐσεβείας μυστήριον, the mystery of godliness, as made 
plain and embodied in the person of the Christ. We may translate, Who 
(Ell., et al.), or He who (R. V.) was manifested in (the) flesh, was shown to 
be righteous in (the) spirit, was seen of angels, was heralded among (the) 
nations, was received with faith in (the) world, was taken up in glory. It 
seems very probable that this was part of an ancient and familiar hymn, 
a detached sentence; and hence the explanation of ὅς. It may be ar- 
ranged as follows :— 

“Ὃς ἐφανερώθη ἐν σαρκί, 
᾿ἘἘδικαιώθη ἐν πνεύματι, 
ἤΩφθη ἀγγέλοις " 


518 NOTES ON FIRST. TIMOTHY. 


"Exnpvxon ἐν ἔθνεσιν, 
᾿ἘἘπιστεύθη ἐν κόσμῳ, 
᾿Ανελήμφθη ἐν δόξῃ. 


The words zx the spirit are to be understood of his own spirit, not of the 
Holy Spirit: was seen of angels, or appeared to angels, i.e., as the connec- 
tion would indicate, during the period of his incarnation. Whether any 
particular event is here referred to is not certain. The last clause most 
naturally refers to his ascension, after the resurrection. 


Cu. IV. False teachers about to come (vv. I-5). Timothy 
exhorted to avoid all idle and useless discussions, and to strive 
after godliness (vv. 6-10). He should seek to be a pattern to 
those who have faith (vv. 11-16). 

V.1. Tod δὲ πνεῦμα ῥητώς λέγει, But the Spirit (the Holy Spirit) says 
expressly (distinctly communicated in words). This fact was declared by 
our Lord (Matt. 24. 11); was foretold by other apostles (1 John 2. 18, 
2 Pet. 3. 3, Jude 18); and was revealed also to Paul. Cf. 2 Thess. 2. 3 ff. 
— ὅτι ἐν ὑστέροις καιροῖς ἀποστήσονταί (ἀφίστημι) τινες KTE., that in 
later times (not the same as ἐν καιρῷ ἐσχάτῳ, τ Pet. 1. 5, ἐπ᾽ ἐσχάτου τοῦ 
χρόνου, Jude 18) some shall depart from (stand away from) the faith. — 
προσέχοντες KTé., giving heed to spirits that wander, or cause to wander 
(see Thayer, Lex. πλάνος), and to doctrines of demons, 1. 6. doctrines taught 
by demons. . 

Vv. 2, 3. ἐν ὑποκρίσει Ψψευδολόγων, 771: the hypocrisy (the sphere in 
which they move and the atmosphere they breathe) of men speaking false- 
hoods. — κεκαυστηριασμένων (καυστηριάζω) τὴν ἰδίαν συνείδησιν, branded 
as with a hot iron (cauterized) in their own conscience, — a terrific but truth- 
ful description of many teachers of error. —kwAvdvtev γαμεῖν, forbidding 
(hindering or trying to hinder) to marry. This appeared in the asceticism 
of the Essenes and Therapeutz, but more fully afterwards among the 
Gnostics. From this clause we may see that those who have ranked 
Paul among the false teachers who have forbidden to marry entirely mis- 
take the true meaning of his instructions elsewhere, particularly in 1 Cor. 
ch. 7.— ἀπέχεσθαι βρωμάτων, (commanding) 40 abstain from (certain) 
things which are eaten. ἀπέχεσθαι depends on a word suggested by 
κωλυόντων, perhaps κελευόντων. Winer, ὃ 66, 2,6. Cf. εἶναι, 1 Tim. 2. 12. 
The word meat as now used signifies flesh, and hence is not accurate as 
a translation of βρῶμα, which means azything eaten, food in general. — 
ἃ ... ἔκτισεν (κτίζω) κτέ., which God created to partake of with thanks- 
giving by those who have faith and a definite knowledge of the truth; 
eis μετάλημψιν, with a view to partaking of; tots ... ἐπεγνωκόσι (ἐπι- 
γιγνώσκω) is perhaps best viewed as dat. of interest, for those who have 


CHAPTER IV. 1-8. 519 


faith, etc. Note one article, τοῖς, with both words, thus connecting them 
more closely in thought. 

Vv. 4, 5. ὅτι πᾶν κτίσμα κτὲ., Because (introducing a reason for what 
was just stated) everything created of God is good: κτίσμα, a thing created. 
The word creature suggests to most minds the idea of a ving creature, 
and hence is not an accurate rendering of κτίσμα, --- καὶ οὐδὲν ἀπόβλητον 
... λαμβανόμενον, and nothing is to be thrown away (rejected) if received 
with thanksgiving (particip. denoting condition). —dyidterar γὰρ Kré., 
for (explaining and confirming) 7 7s sanctified (made clean or pure) 
through the word of God and intercession (cf. 2.1). Note here one prep. 
with both nouns, thus uniting them more closely in sense: through the 
word of God, “ uttered in and with the évrevéis,” Van Oost. It is thought 
by many that reference is here made to the prayer offered at meals. 

Vv. 6, 7. Tatra ὑποτιθέμενος xré., 771: suggesting these things to the 
brethren (Lf thou put the brethren in mind of these things, R. V.), thou wilt 
be a good servant, etc. — ἐντρεφόμενος τοῖς λόγοις κτέ., being nourished in 
the words of the faith (in the words belonging to the faith, “ words in 
which faith expresses itself,” Ell.) «για of the good doctrine which thou hast 
closely followed (as a disciple): παρηκολούθηκας, παρακολουθέω. --- τοὺς δὲ 
βεβήλους Kré., but the profane (impure, vulgar) and old-womanish (see 
Lex. ypaddns, fr. γραῖα, an old woman, and εἶδος, a likeness) myths, or 
stories. The word fable, as now used and understood, conveys a very 
different idea, —“‘a fictitious story, designed to convey some moral pre- 
cept.” — παραυτοῦ (παραιτέω), beg off from, deprecate, refuse to hear. 
These myths are thought to have been chiefly of Jewish origin. Cf. 1. 4, 
2 Tim. 4.4, Tit. 1. 14, 2 Pet. 1. τό. -- - γύμναζε δὲ σεαυτὸν κτέ., and exer- 
cise thyself (train thyself) unto godliness (or piety). The word γυμνάζω 
(from which the Eng. word gymnastic) is spoken ordinarily of physical 
training ; wo godliness, in distinction from the end kept in view by the 
trained gymnast, i. e. physical development, dexterity, and strength. 

V. 8. Enforcing the exhortation, and giving a reason for it. —% γὰρ 
σωματικὴ γυμνασία κτέ., Lor bodily training (exercise of the body) is profit. 
able (beneficial, ὠφέλιμος, adj. of two endings), for a little, towards a little, 
may mean /or a little time, or, more generally, for a “ttle, denoting extent 
and application. The contrasted πρὸς πάντα makes the latter idea more 
prominent. The dodily training here referred to may mean the training 
of the athlete, with which the Greeks were so familiar, or that of the 
ascetic. Cf. note on κωλυόντων γαμεῖν, verse 3. Perhaps the latter 
idea — the training of the body so as to keep it in proper subjection, so 
as to be temperate in all things —may be more prominent in this connec- 
tion, and form a more suitable antithesis to what follows. — ἡ δὲ εὐσέβεια 
Kré., but godliness (piety) is profitable for all things, in every direction, 
and to an unlimited extent.—émayyeMlav ἔχουσα κτέ., having (since it 


520 NOTES ON FIRST TIMOTHY. 


has, causal use of the particip.) promise (or a promise) of life (in the high- 
est N. T. sense of this word), that which now is, and that which is future 
(that which is to come). The full meaning of this we shall better compre- 
hend erelong, when the realization comes. 

Vv. 9, 10. πιστὸς 6 λόγος κτέ., Faithful (trustworthy) is the statement 
(the declaration), etc., referring here to what precedes; cf. I. 15. --- εἰς 
τοῦτο yap κοπιῶμεν Kal ἀγωνιζόμεθα, For with this end in view (looking 
into this, namely, the realization of the promise), we foil and struggle for 
the prize; pres. tense, denoting what is continued. Some editors read 
here ὀνειδιζόμεθα, we bear reproack, —a reading far less expressive. — ὅτι 
ἠλπίκαμεν (ἐλπίζω) ἔπὶ θεῷ ζώντι, because we have placed our hope upon 
the living God (as a foundation). The words ¢he living God, so often 
found in the N. T., seem to contrast him in whom we hope with the false 
and unreal divinities whom the Gentiles worshipped. —és ἐστιν σωτὴρ 
κτὲ., whois the Saviour of all men, in a special manuer of those who have 
faith. Ue is the Saviour, the Preserver, of all men, in that “he gives to 
all life and breath and all things” (Acts 17. 25); but to those who have 
faith he is a Saviour in a far higher sense (μάλιστα). Cf. Gal. 6. 10 for a 
similar thought. 

Vv. 11-13. Παράγγελλε... δίδασκε, Command (transmit with author- 
ity) these things (mentioned above, vv. 8-10) and teach. Pres. tense, de- 
noting what was to be continued. —pmdels . . . καταφρονείτω, Let 710 one 
despise thy youth. Let your life be so exemplary that it will be impossible 
for any man to look down on γου. --- ἀλλὰ τύπος γίνου τῶν πιστῶν, KTE., 
but become thou an example (a pattern) for those who have faith, in word, in 
conduct (or manner of life, cf. 3. 15, ἀναστρέφεσθαι), 771 love, in faith, in 
purity. Note that the prep. is repeated with each noun, thus making 
each more distinct and emphatic. —éws ἔρχομαι πρόσεχε TH ἀναγνώσει, 
κτὲ., Until 7 come, give heed to reading, to exhortation, to teaching, — the 
article expressed with each noun, making each more distinct. Note ἕως 
here with the pres. indic., a rare const. for the fut. Winer, § 40, 2, a. 
§ 41, 3. In classic Greek, ἕως meaning wil, implying expectation, takes 
ἄν w. the subjunc. τῇ ἀναγνώσει, the public reading of the Scriptures, 
particularly of the O. T., and probably such parts of the N. T. as were 
accessible to him: τῇ παρακλήσει, the two ideas combined, exhortation 
and consolation, such as belongs to every good sermon: τῇ διδασκαλίᾳ, 
the two ideas of doctrine and éeaching united. 

V.14. μὴ ἀμέλει (note the force of the pres. imperat.) κτέ, Do not 
neglect the gracious gift (the free gift of God’s grace) in thee: do not neglect, 
1. 6. Cultivate and use. Cf. ἀναζωπυρεῖν, 2 Tim. 1. 6. --- ὃ ἐδόθη σοι διὰ 
προφητείας κτέ., which was given to thee through prophecy with an imposi- 
tion (a laying on) of the hands of the elders (the company of elders). ‘These 
outward and public ceremonies, like the ordinance of baptism, are to be 


CHAPTER IV. 9—V. 4. 521 


viewed, not as the means, but as the signs, of the inward grace. This 
inward grace was the direct gift of God: τὸ χάρισμα τοῦ θεοῦ, 2 Tim. I. 6. 
Cf. 2 Tim, 1.18: 

Vv. 15,16. ταῦτα μελέτα (pres. imperat. μελετάω), ἐν τούτοις ἴσθι 
(εἰμί) κτὲ., Care for and practise these things, in them continue to be, that thy 
progress (advancement, cf. προκόπτω) may be plain to all. The progress of 
Timothy might refer not only to his own personal improvement, but also 
to his work in the church. — ἔπεχε σεαυτῴ κτέ., Give heed to (be attentive 
to) thyself and the teaching (cf. verse 13, note). — ἐπίμενε αὐτοῖς, continue 
upon them, as the objects of thought and care: αὐτοῖς, them, seems to be 
used here in the sense of τούτοις, these things, and to refer, like ταῦτα, 
verses II, 15, to the preceding exhortations and instructions. — τοῦτο 
γὰρ ποιῶν (particip. denoting time and also means), for by doing this 
(or 72 doing, while doing). — καὶ σεαυτὸν σώσεις (σώζω) κτέ., thou wilt 
save both thyself and those who hear thee. Both his own salvation and that 
of others, who heard his teaching and preaching, depended on his fidelity 
to duty. This was a necessary accompaniment and condition of salva- 
tion ; and so is it ever with the preacher of the gospel, — σώσεις, fut., ex- 
pressing continued action (see Gram.), thou wilt be in the act of saving. 
_This expression is not intended by any means to ignore the great doctrine 
of salvation through our Lord Jesus Christ. No thought could be farther 
from the mind of Paul; but he here uses this language to encourage 
and stimulate Timothy in his great work. 


Cu. V. Special instructions respecting the older and younger 
members of the church, and respecting widows. A warning against 
hasty and partial action. 


Vv. 1-3. πρεσβυτέρῳ μὴ ἐπιπλήξῃς (ἐπι-πλήσσω, aor. subjunc.) ἀλλὰ 
παρακάλει (pres. imperat. denoting continuance) κτὲ., Rebuke not an 
elderly man, but exhort (encourage, comfort) him (sc. αὐτόν) as a father. 
πρεσβυτέρῳ here in the general sense. ἐπιπλήσσω, to strike at or upon; 
“hence 20 reprimand, speak sharply to. — νεωτέρους ὡς ἀδελφούς, Sc. παρα- 
κάλει, younger men (exhort) as brethren. — πρεσβυτέρας κτέ., elderly 
women (exhort) as mothers, younger women as sisters, in all purity. — 
χήρας τίμα (pres. imperat. of τιμάω) τὰς κτέ., Widows, those who are 
actually widows,— i.e. women who are bereaved and left entirely alone in 
the world (verse 5),— hold in honor, treat with respect ; and afford mate- 
rial proofs of this by giving them all necessary aid. 

V. 4. εἰ δέ τις χήρα ... ἔχει, But if any widow has children or de- 
scendants (probably meaning grandchildren, not nephews). — pavOavérw- 
σαν... εὐσεβεῖν κτέ., let them (the children or grandchildren) Jearz in the 
Jirst place (as their first lesson) ¢o respect (to show filial piety towards) their 


522 NOTES ON FIRST TIMOTHY. 


own household. Note that edoeBhs, like the Latin gus, is spoken of 
reverence towards parents as well as towards God, while the English 
words fzous and piety refer almost exclusively to our feelings towards 
God. — καὶ ἀμοιβὰς ἀποδιδόναι κτέ., and to give in full (ἀπο-) recompense 
to their parents (or grandparents). Note ἀποδιδόναι, pres. tense, denoting 
continuance; and ἀμοιβάς, plur., indicating repeated acts in recompense. 
Such obligations cannot be all discharged at once. — τοῦτο γάρ ἐστιν κτέ. 
6.223. 

Vv. 5,6. ἡ δὲ ὄντως χήρα Kal μεμονωμένη (uovdw) ἤλπικεν (ἐλπίζω) 
κτέ., But she who is actually a widow, and left alone, has placed her hope on 
God, and continues in, etc.—vuxtos Kal ἡμέρας, gen. of time, dy night 
and by day. This order, always followed by Paul, but not always by 
Luke and John, may have been suggested by the Rabbinical reckoning 
of the day beginning at evening. — 8 σπαταλῶσα (σπαταλάω, to live 
luxuriously, to give one’s self to pleasure, Thayer) ζῶσα (dw) τέθνηκεν, 
But she who gives herself to pleasure (to the enjoyments of the senses) zs 
dead (spiritually) whzle living (while in this life). Cf. Rev. 3. 1, ὄνομα 
ἔχεις ὅτι Cis, καὶ νεκρὸς εἶ. 

γν. γ7, ὃ. καὶ ταῦτα παράγγελλε (pres. denoting continuance) ἵνα ἀν- 
εἐπίλημπτοι (adj. of two endings) ὦσιν, These things also (the things just 
mentioned) command (cf. 4. 11, note), 2 order that they may be without 
reproach (irreproachable). — εἰ δέ τις... od προνοεῖται, But if any one 
(referring, it is usually thought, to τέκνα and ἔκγονα, verse 4) fazls to take 
thought beforehand for his own relatives, and especially for his own household. 
Note here again od in a conditional sentence. Cf. 3. 5, note. —tiv πίστιν 
ἤρνηταν (ἀρνέομαι) Kré., he has denied the faith, and is worse than one 
without faith ; “the faith,” as affording a rule of Christian conduct, he 
has in practice denied. He is worse than one without Christian faith, 
having had a more complete knowledge of duty. Cf. Matt. 5. 46, 47. 

Vv. 9,10. Χήρα καταλεγέσθω.. . . γεγονυῖα, Let (one) be enrolled as 
widow having become not less than sixty years of age. (γεγονυῖα has been 
connected with what follows by some, — Vulg , Luther, Bib. Un., et al., — 
but not by the majority of recent editors.) This injunction.has been 
understood by many to mean, Let her be enrolled for some special service of 
the church, similar to that of deaconess. Others, and apparently the great 
majority of ancient expositors, with many of modern times, understand it 
to mean, Let her be enrolled on the list of those to be aided or supported by the 
church. The connection certainly suggests the latter; and the reason 
why she should be not less than sixty years of age is given in what follows, 
verses 11 ff. — ἑνὸς ἀνδρὸς γυνή, (having been) che wife ofone man. ‘This 
I understand as the corresponding expression in ch. 3. 2; not meaning 
having been married but once, but rather having been faithful to her law- 
ful husband, whether in a first or second marriage, — having been a vir- 


CHAPTER V. 5-14. 523 


tuous, and not a “loose” woman. Cf. Huther. No doubt the state of 
society at that time throughout the Roman world made such an injunction 
pertinent and readily understood. Note that the word γυνή signifies both 
wife and woman, as ἀνήρ signifies both husband and man.—év ἔργοις 
καλοῖς μαρτυρουμένη, 77 good works attested (having an established repu- 
tation). The character of these good works is specified in what follows: 
ei...ef...€i...€1...€¢ KTE., if she has nourished children (may mean her 
own children, or the children of others also, destitute children), 7 she 
has entertained strangers, if she has washed the feet of saints, if she has fur- 
nished aid (ἐπήρκεσεν, fr. ἐπ-αρκέω) fo persons in afftction, if (summing up 
all) she has followed close upon (ἐπηκολούθησεν, ἐπ-ακολουθέω) every work 
(that 15) good. Note the sequence, — kindness to children (her own and 
others that were destitute), kindness to strangers, washing the feet of the 
saints (according to Oriental custom, the humblest service), relief to the 
afflicted, readiness for any and every kind act. Such a character is by 
no means very common; yet it has existed under the influence of Chris- 
tianity, and does still exist. 

Vv. 11,12. νεωτέρας δὲ κτέ., But younger widows refuse, i.e. refuse to 
enroll them in the list referred to in verse 9; and that for the reason 
following. --- ὅταν γὰρ καταστρηνιάσωσιν (κατα-στρηνιάω) Kré., for when 
they have become reckless (unrestrained, lascivious) against Christ, they wish 
zo marry, — a violation of the understanding when they were enrolled as 
widows, and rendering them incapable of discharging such duties as de- 
volved on the widows who were enrolled. This is distinctly stated in the 
next clause. — ἔχουσαι... ἠθέτησαν (ἀθετέω), having judgment (con- 
demnation) because they have set aside (disregarded) their first faith, i.e. 
the actual or implied pledge when they were enrolled as widows. The — 
interpretation of Ell., dearing about with them a judgment that, etc., I can- 
not adopt. 

V. 13. ἅμα δὲ καὶ dpyal μανθάνουσιν κτέ., And at the same time they 
earn to be idle also. This and what follows is added ‘o the breaking of 
their pledge. — περιερχόμεναι τὰς οἰκίας, going (loitering) about the houses 
(from house to house, R. V.). The construction of the Vulg. connects 
περιερχόμεναι W. μανθάνουσιν, simul autem et otiose discunt circuire 
domos, ut at the same time (being) idle also, they learn to go about houses ; 
Greek idiom, they learn going about (or to go about) the houses. This const. 
is preferred by De Wette, Wiesinger, Van Oost., et al., and seems logi- 
cally more natural. —o¥ μόνον δὲ dpyal nré., and not only (are they) idle, 
but gossips (tattlers) also, and busybodies (meddlers, Lat. curiose) Speaking 
the things which ought not (to be spoken), or telling the things which ought 
not (to be told). Do any similar characters exist now? τὰ μὴ δέοντα, 
cf. & wh δεῖ; Tit. 1. τὰ: 

V.14. βούλομαι οὖν νεωτέρας γαμεῖν, J wish therefore that (the) younger 


524 NOTES ON FIRST TIMOTHY. 


widows (or women) marry. Alf., Ell., Wiesinger, et al., supply χήρας w. 
νεωτέρας, the younger (widows). If a second marriage was in any way 
disreputable, contrary to the spirit and precepts of Christianity, could 
Paul have written this sentence? I trownot. The distinction between 
βούλομαι and θέλω, in verse 11, is not very marked. Both are rendered 
desive in R. V. Chrysostom also renders them alike, — ἐπειδὴ αὗται Bod- 
λονται, βούλομαι κἀγὼ KTé. —Texvoyovetv, κτέ., bear children, rule their 
household (yet cf. οὐδὲ αὐθεντεῖν ἀνδρός, 2. 12), give no occasion (or excuse) 
Jor reviling to the one who is opposed. Note χάριν as prep. w. the gen., 
for reviling, i. e. to further or promote it. Cf. Eph. 3. 1, 14, Tit. 1. 5, 11. 
It may denote the moving cause (Gal. 3. 109), or the end in view, the final 
cause, as here. 

Vv.15,16. ἤδη yap τινες ἐξετράπησαν (ἐκ-τρέπω) xré., (And I express 
this wish, verse 14), for already some have been turned out (of the right 
way), (to follow) dehind Satan. Note that τινές, common gender, is here 
doubtless feminine. In what particular manner they had been turned out 
of the way we are not told. ὀπίσω often used as prep. w. the gen. — εἴ τις 
πιστὴ ἔχει χήρας, κτέ., 77 any (woman) who believes has widows: πιστή, 
fem., suggesting the word to be supplied in Eng. — ἐταρκείσϑω (ἐπ-αρκέω) 
αὐταῖς, let her ( from her own resources, mid.) provide for them a sufficient 
supply. — καὶ μὴ βαρείσθω (Bapéw, later form for Baptyw) ἡ ἐκκλησία, 
and let not the church be burdened (the church having already a list of 
those who were not otherwise provided for, verse 9). —tva . . . ἐπαρκέσῃ, 
in order that there may be a sufficient supply (at the command of the 
church) for those who are actually widows. Cf. verse 3, note. This verse 
presents a case of destitution and dependence quite different from that in 
verse 4. 

Vv. 17, 18. Ot καλῶς προεστῶτες (προ-ίστημι) πρεσβύτεροι... ἀξιού- 
σθωσαν (ἀξιόω), Let the elders who preside well ( govern well) be counted 
worthy of double honor. The position of an elder here referred to seems 
analogous to that of pastor, or elder, or bishop, in the various churches of 
our time, as is indicated by προεστῶτες. Cf. Tit. 1. 5,7, where πρεσβύ- 
Tepos and ἐπίσκοπος are spoken of the same person. “ We must fairly 
acknowledge with Jerome that in the Pastoral Epistles the terms ἐπίσκο- 
mos and πρεσβύτερος are applied indifferently to the same persons,” EIl., 
note on 3.1. Mark the full meaning of τιμῆς, honor, estimate, reward, 
that which is paid in token of worth, remuneration. See Lex. — διπλῆς, an 
intensive word, not to be taken in the literal sense: πολλῆς τιμῆς, Chrys.; 
πλείονος τιμῆς, Theod. Cf. τίμα, verse 3.— μάλιστα οἱ κοπιῶντες (κοπιάω) 
κτέ., especially those who toil (implying that not all the πρεσβύτεροι were 
engaged in this way) 7 word (i. 6. in public address) and in teaching. — 
λέγει yap ἡ γραφή, For the scripture (the Old Test.) says. These cita- 
tions show that the idea of compensation is included in τιμῆς. --- βοῦν 


CHAPTER V. 15-22. 525 


ἀλοῶντα (ἀλοάω) od φιμώσεις, thou shalt not muzzle an ox while treading 
out the grain (while treading the thrashing-floor) ; Deut. 25. 4, cited from 
the LXX. Note οὐ φιμώσεις as a substitute for the imperat. Winer, 
§ 43. 5,c. Frequentin N.T. Cf. Vulg., non alligabis os bovi trituranti. 
— καί introduces another confirmation of verse 17; not, indeed, a quota- 
tion from the O. T. (ἡ γραφή), but a proverbial declaration from the lips of 
our Lord, found in Luke το. 7, and with a slight variation in Matt. Io. Io. 
— ἄξιος ὁ ἐργάτης τοῦ μισθοῦ αὐτοῦ, Zhe laborer is worthy of his pay (his 
wages). The word “hire” as a subst. (“worthy of his hire ”) is no longer 
in general use. 

Vv. 19,20. κατὰ mperButépov . .. μὴ παραδέχου (παρα-δέχομαι), Do not 
receive (be not in the habit of receiving, pres. imper.) an accusation against 
an elder (the word probably used here in the official sense). — ἐκτὸς εἰ μὴ 
(not a mere pleonasm, but an emphatic expression) ἐπὶ... . μαρτύρων, 
except in the presence of (or on the testimony 97) two or three witnesses 
(ONLY ON THE CONDITION that two or three witnesses bring in their 
testimony); ἐπί w. gen., 7 the presence of, Lat. coram. Cf. Acts 23. 30, 
24. 19, 20, 25. 9, 10, 26, and often. Would it not be well if the caution to 
which Timothy is here exhorted were more strictly observed in our day? 
-- ἐνώπιον πάντων, join w. ἔλεγχε, reprove in the sight of, or before, all. 
This verse is not in conflict with Matt. 18. 15, as we have here the pres. 
tense, τοὺς ἁμαρτάνοντας, those who keep on sinning, those who habitually 
sin ; but in Matt. 27. thy brother shall have sinned, ἁμαρτήσῃ, aor. Cf. note 
on ἀποθέμενοι and λαλεῖτε, Eph. 4. 25.— ἵνα καὶ οἱ λοιποὶ κτέ., 771 order 
that the rest also (i.e. all the rest who indulge in sin, occasionally or habit- 
ually) may have fear. This verse seems to be a general precept, not 
applying in particular to elders. On the number of witnesses, cf. Matt. 
18. 16, Deut. 19. 15. 

Vv. 21, 22. Arapapripopat ἐνώπιον κτέ., L solemnly conjure (thee) in 
the presence of God and Christ Fesus and the elect angels. Note that 
ἐνώπιον is expressed but once, thus uniting more closely the genitives 
following, and viewing them all as one great company of witnesses. 
Note also one article, τοῦ, before θεοῦ and Χριστοῦ Ἰησοῦ. By the term 
“elect angels” is usually understood those who kept their first estate, 
who will attend the Lord at his final coming to judge the world. —tva... 
φυλάξῃς κτέ., that thou observe (guard) these things (referring to the in- 
junctions above) apart from prejudgment | prejudice), doing nothing by 
way of partiality (πρόσκλισιν, an inclining towards). — Xeipas .. . ἐπιτίθει 
(imperat. pres.), Be iz the habit of laying hands hastily (quickly) on no 
man ; referring, I can have no doubt, to the imposition of hands at ordi- 
nation. So the majority of expositors, ancient and modern, understand 
it. Cf. 4. 14, Acts 6.6. That it refers to “the χειροθεσία on the absolu- 
tion of penitents and their readmission to church fellowship” (Ell. et al.), 


526 NOTES ON. FIRST TIMOTHY. 


I cannot think. — μηδὲ κοινώνει κτέ., and do not (by hasty.action) decome 
a sharer in other men’s sins ; as he might be if he assisted in the ordina- 
tion of a man of bad private character. Cf. the exhortation in 3. Io. 
The importance of this injunction has lost none of its weight in our day. 
The thought is still further strengthened by the next sentence: σεαυτὸν 
ἁγνὸν τήρει, keep thyself (habitually) pure. 

V. 23. We have an unusual succession of sentences (beginning with 
verse 19) without connectives (asyndeton, Winer, ὃ 60), and the logical 
connection in the mind of the writer at this point is not at first very 
apparent; yet the thought of purity, both spiritual and physical, may not 
unnaturally have led to that of health, and the proper means of restoring 
and preserving it.— μηκέτι ὑδροπότει, Drink no longer water (1. 6. water 
only). This implies that Timothy had been in the habit of abstaining 
entirely from wine, which was then and is now so generally used in that 
part of the world. — ἀλλὰ οἴνῳ ὀλίγῳ χρῶ (imperat. pres. fr. χράομαι), 
but use (be in the habit of using) a little (note this word) wine. — διὰ κτέ. 
(introduces the reason why he should use a /ittle wine, — precisely the 
principle now adopted by temperance people), 02 account of thy stomach 
and thy frequent infirmities. This shows that Timothy, though still a 
young man, was in delicate health. 

Vv. 24, 25. The thought in these verses is natural in connection with 
the exhortation Lay hands hastily on no man, thus giving your indorse- 
ment to his character; for though the sins of some men are apparent 
beforehand, and their actions readily understood, yet this is far from 
being true of all. Hence the need of great caution. —Twav (emphatic 
position) ἀνθρώπων κτέ., Of some men the sins are openly manifest, or 
manifest beforehand (mpo-), going before (them) into (the judicial) trial. So 
now a suit may be regarded as virtually decided in some cases even be- 
fore the formal trial comes on. — τισὶν δὲ καὶ κτέ., but in the case of some 
men (those who have had the public confidence, but were secretly corrupt 
and unprincipled) ¢iey (the sins) even follow afterwards (come on behind 
them into the judicial trial). Human nature in its different types does 
not seem to have changed very much from that time till now. — ὡσαύτως 
καὶ τὰ ἔργα κτέ., J like manner the works also, those which are good, are 
manifest beforehand, or are openly (mpo-) manifest, and those which are 
otherwise. (Otherwise than what? Otherwise than ofenly manifest, the 
most understand it. Yet the structure of the preceding statement, the 
emphatic position of τὰ καλά, suggests to some the antithesis, otherwise 
than good.) — κρυβῆναι (κρύπτω) οὐ δύνανται, cannot be concealed. In 
verse 24 we have a statement respecting sins. Some of them are openly 
manifest; others may remain concealed for a time, but only for a time. 
In verse 25 we have a statement respecting works which are good. Some 
of them are openly manifest; and those which are not so (not openly 


CHAPTER Ψ. 23—VI. 2. Ler, 


manifest, as the majority of expositors understand it) cannot be hid. 
These thoughts are very naturally and properly suggested as a caution to 
the youthful and comparatively inexperienced Timothy against hasty and 
premature action. 


Cu. VI. Respecting servants; a warning against false teachers, 
and against covetousness (vv. I-10). An exhortation to Timothy 
(vv. 11-16). A charge respecting the rich (vv. 17-19). A word to 
Timothy in conclusion (vv. 20, 21). 


Vv. 1,2. Ὅσοι... ἡγείσθωσαν (ἡγέομαι), Let as many as are under a 
yoke, (being) bond-servants, consider their own masters worthy of all honor 
(or appreciation). Cf. τιμῆς, 5. 17. πάσης τιμῆς, of all honor, i.e. all 
which belongs to the position. Cf. ἐν πάσῃ σοφίᾳ, Eph. 1.8, note. —tva 
pi... βλασφημῆται, that the name of God and the doctrine may not be 
blasphemed (may not be spoken of with reproach); 7 διδασκαλία, so often 
used, would be readily understood as meaning ¢he Christian doctrine. This 
exhortation, and those of a similar import, so frequent in Paul’s Epistles 
(cf. Rom. 13, 1 Cor. 7. 21, Eph. 6. 5 ff., Col. 3. 22, Tit. 2.9), were of.great 
practical importance at that time, in order that the principles of Chris- 
tianity might gradually and peacefully obtain a firm foothold in the world. 
That these principles would work like leaven in human society, eventually 
destroying all oppressive and cruel distinctions, Paul saw very clearly. 
See the remarkable statement in Gal. 3. 28.— οἱ δὲ πιστοὺς ἔχοντες 
δεσπότας μὴ καταφρονείτωσαν (κατα-φρονέω), ὅτι Kré., And those who 
have believing masters, let them not despise (them), because (or in view of the 
fact that) they (the masters) are brethren (and hence in the Christian view 
no higher in rank than themselves). Paul evidently understood human 
nature. Those bond-servants, who were elevated by Christianity to the 
same level with their believing masters, might very naturally feel a little 
pride, or even go beyond this and show disrespect. Against such an un- 
christian feeling this exhortation is directed. — ἀλλὰ... δουλευέτωσαν 
(δουλεύω), ὅτι... ἀντιλαμβανόμενοι, but the rather let them continue to 
serve (pres. imperat.), because those who partake of the benefit (the good 
service) are believing and beloved, or are worthy to be trusted and to be loved. 
(Note the force of the verbal adj. ending -rés.) The force of μᾶλλον is 
not quite certain. We may render and understand the clause, dut rather 
(i.e. rather than show disrespect) /et them, etc.; or, as above, but the 
vather (i.e. all the more zealously) et them continue to serve. So the 
majority of expositors and translators: veldmehr, Luther ; p/uté¢, Martin; 
encore mieux, De Saci; molto 21, Diodati. Again, ἀγαπητοί is understood 
by some to mean Jeloved of God (Ell. et al.). This is adding to what is 
written, and limiting the thought quite unnecessarily. τῆς εὐεργεσίας is 


528 NOTES ON FIRST TIMOTHY. 


referred by Beza to the divine beneficence (beneficentia Dei, nimirum in 
Christo); by Chrys. et al., to the kind acts of the masters towards the 
slaves. These interpretations seem entirely foreign to the connection; 
of the benefit, of the good service, i.e. rendered by the bond-servant to the 
master, is the idea which suits the connection; and οὗ. . . ἀντιλαμβανό- 
μενοι, those who share in, those who partake of, 1 understand to mean the 
masters. — Tatra δίδασκε kal παρακάλει (imperat.), Zhese things teach 
and exhort (habitually) : connected usually with what precedes; by Tisch. 
et al. with what follows. 

Vv. 3,4. εἴ τις ἑτεροδιδασκαλεῖ, 77) any one teaches another (and differ 
ent) doctrine. Note the difference between ἕτερος, another, with the idea 
of difference, and ἄλλος, simply another, it may be of the same kind. — 
Kal μὴ προσέχεται κτὲ., and does not give heed to healthful words, those of 
our Lord Fesus Christ, and to the doctrine which ts according to piety. The 
protasis extends to this point. Instead of προσέχεται, W-H. et al., read 
προσέρχεται, does not assent to ; ὑγιαίνουσιν, cf. 1. 10. — τετύφωται (τυφόω), 
he is puffed up (enveloped in mist or smoke). Cf. 3. 6, note. — μηδὲν ἔπ- 
ἱστάμενος, knowing nothing. Like many now, who depart from the simple 
teaching of our Lord Jesus Christ, he may be very conceited, opinionated, 
positive in assertion, yet knowing nothing of those saving truths which 
are all-important, and compared with which all other knowledge is as 
worthless chaff. —aAAa νοσῶν (νοσέω, fr. νόσος, sickness, disease) περὶ 
κτέ, but being sick, unsound (in mind), in regard to (lit. around) question- 
ings (or investigations) and wars of words (wordy wranglings, pugnas ver 
borum, Vulg.). Are such things now unknown? — ἐξ ὧν γίνεται pOévos, 
κτὲ., from which come envy, strife, railings (injurious remarks, sc. against 
one another), σοί suspicions (under-thoughts). 

V. 5. Same construction continued. — διαπαρατριβαὶ διεφθαρμένων 
(δια-φθείρω) κτὲ., violent contentions (conflictationes, Vulg.) of men cor- 
rupted in mind: νοῦς both in classic and N. T. Greek denotes not merely 
the mind, the intellect, but also the faculty of feeling and willing; see 
Lex. — καὶ ἀπεστερημένων (ἀπο-στερέω) τὴς ἀληθείας, and divested of the 
truth, or (viewing the particip. as mid.) having withdrawn from the truth. 
What system of truth the apostle here refers to cannot be a matter of> 
doubt. — νομιζόντων... τὴν εὐσέβειαν, who suppose that piety is a means 
or source of gain (a means of making money). Cf. Tit. 1. 11. 

Vv. 6-8. ἔστιν (note the emphatic form and position of ἔστιν) δὲ 
πορισμὸς μέγας xré., (Greek order of the sentence) Amd 1 IS a great 
means of gain, piety with contentment (with a sufficiency). The sort of 
gain here referred to is not that which most men seek, but is far more 
substantial, real, permanent. — οὐδὲν γὰρ (introduces the confirmation of 
the last statement by a well-known fact) εἰσηνέγκαμεν (εἰσ-φέρω) εἰς κτέ., 
For we brought nothing into the world. — ὅτι οὐδὲ ἐξενεγκεῖν (ἐκ-φέρω) τι 


CHAPTER VI. 3-10. 529 


δυνάμεθα, 722 2s a fact that we are able not even to carry anything out. Some 
editors read δῆλον before ὅτι, but even with δῆλον omitted I regard ὅτι 
as introducing a well-known fact (as declarative, not causal). —xovres 
δὲ... ἀρκεσθησόμεθα (fut. pass. of ἀρκέω), and having (if we have) articles 
Sor sustenance and covering, with these we shall be sufficiently supplied, or 
we shall be satisfied. Note διατροφάς and σκεπάσματα in the plur. The 
latter means articles not only of clothing, but also of shelter, as a tent or 
roof. The truth in verse 7 being undeniable, why should we grasp at 
earthly treasures, which are so transitory and unsatisfactory? How often 
at the death of some prominent man we see the statement, “he left” half 
a million or a million. Yes! “he left it,””—Jeft it all! He did not take 
a cent of it with him. To-day (Dec. 8, 1885) the richest man in the world, 
having enjoyed (?) his vast fortune less than twenty years, entered eter- 
nity. He died suddenly of overwork and anxiety. What has he done 
with his vast wealth for the cause of Christ? What treasure has he laid 
up in heaven for millions of years to come? Important questions! 

V.9. ot δὲ βουλόμενοι πλουτεῖν, But those who wish to be rich. The 
note of Chrys. suggests an important distinction: Paul did not say, 
of πλουτοῦντες, those who are rich, but of βουλόμενοι πλουτεῖν, those who 
wish to be rich (those who set their hearts on riches) ; for there are those 
who possess earthly treasures and use them rightly, wisely. Yes, in our 
own day emphatically there are many wealthy men and women who are 
using their earthly possessions for the highest and best ends. — ἐμπίπτου- 
ow κτέ., fall into temptation and a snare and many desires (longings) 
(which are) sezseless (stupid) and hurtful: ἐπιθυμία and the verb ἐπιθυμέω 
are by no means limited to the idea /wst, as the word is now commonly 
understood; hence in rendering them thus we are liable to convey to 
most minds an erroneous idea. They may even be used to signify a 
strong desire which is perfectly proper. Cf. Matt. 13. 17, Luke 22. 15, 
Phil. 1. 23, 1 Thess. 2. 17. --- οἵτινες βυθίζουσιν κτέ., which (such as, Alf., 
R. V., which indeed, seeing they, Ell.) sink men (generic, mankind) into 
(a depth of) destruction and ruin. Note the full meaning of βυθίζω, fr. 
βυθός, a depth, esp. of the sea. The two words ὄλεθρον and ἀπώλειαν 
used to intensify the idea. 

V.10. ῥίζα yap... φιλαργυρία, For a root of all the evil (things) is 
- the love of money. As ῥίζα is predicate, and as we often render a pred. 
noun with the article, though anarthrous in Greek, we may here translate 
the root, etc. Yet this rendering is not required, and I cannot think Paul 
meant to make such a statement. The love of money, though active in 
evil, has been no more so than the love of power. Probably at the time 
when Paul wrote this sentence, Nero—the wicked, cruel, ambitious 
Nero—was at the height of his power. One of the temptations which 
the cunning Satan presented before our Lord rested on this foundation, — 


34 


530 NOTES ON FIRST TIMOTHY. 


the love of power.— 7s τινὲς ὀρεγόμενοι ἀπεπλανήθησαν (ἀπο-πλανάω) 
κτὲ., which (fs relates logically to a part only of the idea in φιλαργυρία, 
namely, money) some men (not all men, hence not the sin of all) have 
reached out after (lit. reaching, etc.), and (thus) have been led to wander 
away from the faith ; the particip. here denoting the manner or means. — 
Kal ἑαυτοὺς περιέπειραν (περι-πείρω only here in N. T.) ὀδύναις πολλαῖς, 
and have pierced themselves through with many agonies (or torments; cf. 
Luke 16. 24, 25, for the corresponding verb). The usual words for sorrow 
and ¢o be sorry are in N. T. λύπη and λυπέω : for affliction or tribulation, 
θλίψις. The figure in περιέπειραν is that of fastening a piece of meat or 
something else on a sharp instrument (a spit) to be broiled or toasted 
over a fire, —a terrific picture! Has not the inordinate grasping after 
money occasioned such pains? It should be recollected that Timothy 
was now in Ephesus, a large and prosperous commercial city, midway 
between Italy and the Orient. Note the emphatic position of woAAais: 
ὀδύνη only here and in Rom. 9. 2. 

Vv. 11,12. Σὺ δέ, xré., But do thou, O man of God (in contrast with 
τινές above), fee (pres. infin.) these things; ἄνθρωπε θεοῦ, cf. 2 Tim. 3. 17. 
— δίωκε δὲ κτέ., and follow after (or perhaps, as in Phil. 3. 14, press on 
towards, so as to reach and secure) righteousness, etc. The verb d:oK@ 
implies a very earnest and eager pursuit. Note that the imperatives 
φεῦγε, δίωκε, ἀγωνίζου, are pres. tense. They do not imply that Timothy 
had not yet begun to do these things, but may equally well imply the 
continuance of what was already begun.— ἀγωνίζου τὸν καλὸν ἀγῶνα 
xré. An evident allusion to the games with which the Greeks were 
familiar. Cf. 1 Cor. 9. 24, Phil. 3.12, 2 Tim. 4.7. We have hardly the 
words in Eng. to bring out the figure fully and vividly. Perhaps we may 
render it, Contend in the prize-contest of the faith (i.e. such as belongs to 
the Christian faith): ἀγῶνα, acc. of kindred meaning. — ἐπιλαβοῦ (aor. 
imperat. mid., fr. ἐπι-λαμβάνω) ... twits, Jay hold of the life (which 25) eter- 
nal ; and if the figure in the preceding clause is continued, the life eternal 
may be viewed as the prize ; the aor. imperat., to denote an accomplished 
fact.— ες ἣν ἐκλήθης (καλέω) Kal ὡμολόγησας (ὁμολογέω) KTE., ito 
which (to enter into which) thou wast called, and (looking into which, with 
a view to which) thou didst make the good confession ( profession, B. U.), 
lit. thou didst confess the good confession in the presence of many witnesses. 
When he did this we are not informed. Perhaps in some peculiar trial 
or persecution; perhaps Paul refers to the time of his baptism, perhaps 
to that of his ordination. All these suggestions have been made by the 
expositors. May it not mean, In all thy past Christian life thou hast 
confessed the good confession before many witnesses? The words may 
certainly mean this. If Paul referred to some particular occasion, Tim- 
othy would probably understand the reference; but for us to undertake 


CHAPTER VI. ri-14. 531 


to settle the point is going “beyond what is written,” and it is really of 
no importance whatever that we should know. 

Vv. 13, 14. tapayyéAAw (note here in Tisch. the omission of σοί, and 
of τοῦ before θεοῦ) ἐνώπιον κτέ., 7 charge, in the presence of God, who 
preserves all things alive (see Lex. (woyovéw), and of Christ Fesus, who 
testified before Pontius Pilate (or bore witness to) the good confession. A re- 
markably solemn appeal. — τηρῆσαί oe (depends on παραγγέλλω) τὴν 
ἐντολὴν ἄσπιλον ἀνεπίλημπτον (adjs. of two endings, agreeing more 
probably w. ἐντολήν, although they may agree w. σέ, and the construction 
is so understood by some, Beza et al.), that thou keep the commandment 
spotless (stainless), irreproachable (not open to reproach). The command- 
ment here referred to is, I think, the commandment of Christ, — the gos- 
pel as a rule of life; and this Timothy was by his godly life to keep free 
from spot and irreproachable. The solemnity with which this charge was 
given was certainly warranted. — μέχρι τῆς ἐπιφανείας κτέ., until (up Zo) 
the appearing of our Lord Jesus Christ. ἐπιφάνεια occurs in N. T. only in 
2 Thess. 2. ὃ (rendered manifestation, R. V.), in 2 Tim. 1. 10 (referring to 
the incarnation), in 2 Tim. 4.1 and Io, in Titus 2. 13 (rendered appear- 
zg), and in this passage. (As distinguished from παρουσία, it gives more 
prominence to the idea of w7szble appearing ; παρουσία, to the idea of pres- 
ence and of coming.) But what is the meaning of the passage before us? 
Did Paul expect the fiza/ appearing of Christ to judge the world in his 
own day? Was he thus mistaken? I can hardly think so. Such an 
interpretation seems to me forbidden by Paul’s own statements in 2 Thess. 
2.2 ff. It does no violence to the meaning of ἐπιφάνεια to suppose that 
Paul here refers to that appearing of our Lord which we are all indi- 
vidually (not collectively) looking for, when he shall, according to his 
gracious promise in John 14. 3, come and take us to himself in the 
heavenly mansion, so that where he is there we may be also. The ap- 
pearing of our Lord to Stephen, the first martyr, must have made a deep 
and lasting impression on the minds of the early disciples; also on the 
mind of Paul after his conversion, in his recollection of that event. It is 
not improbable that Timothy and Paul may both have looked forward to 
a martyr’s death, and that they may have expected a similar manifestation 
to themselves. In the above sense the passage has been understood by 
some of the best expositors, Chrys., Theoph., et al. The note of Chrys. 
reads, μέχρι τῆς σῆς τελευτῆς, μέχρι THs ἐξόδου. Many others, however, 
understand the word ἐπιφάνεια here as referring to the final coming of 
Christ, and seem to feel no embarrassment in supposing that Paul re- 
specting the nearness of that event was entirely mistaken. In connection 
with this general question, two passages should ever be borne in mind, — 
the words of our Lord in Acts 1. 7, 8, and the declaration in 2 Peter 3. 1-9. 
Cf. note on Phil. 1.6; also Hackett (foot-note in Lange’s Commentary) 


532 NOTES ON FIRST TIMOTHY. 


and Ell on the same passage. See also Farrar on the 1st Epistle to the 
Thessalonians, ch. xxix. end. 

Vv. 15,16. fw... δείξει, which (appearing) he will make plain in his 
(or ἦγ: 215) own times (when he will come at successive times to call this 
one or that one individually home to himself). The sing. of καιρός is 
much more common; and I think the plural here, and in the few other 
passages where it occurs, has the proper plural signification. —6 μακάριος 
καὶ μόνος δυνάστης, Xe, the blessed (the happy) and only potentate. It 
seems inaccurate and unsatisfactory to a linguist to render the two words 
μακάριος and εὐλογητός, so widely different in meaning, by the one Eng. 
word Jdlessed. Can we not generally render μακάριος happy, and εὐλογητός 
blessed? μόνος, alone, only, true in both senses: δυνάστης, one who wields 
power ; he, and he alone, in his own independent and absolute right and 
might, wields power. — ὁ βασιλεὺς κτέ., the King of those who reign as 
kings, and Lord of those who rule as lords. Cf. Rev. 17. 14, and 10. 16, 
where we find βασιλεὺς βασιλέων and κύριος κυρίων predicated of the Son. 
- ὁ μόνος ἔχων ἀθανασίαν, who only (and alone) hath immortality (ex- 
emption from death). This he enjoys “neither derivatively nor by par-. 
ticipation,” Ell. With the ascriptions in this connection, cf. 1. 17. — 
φῶς οἰκῶν ἀπρόσιτον, dwelling in light unapproachable. Note the two em- 
phatic positions in the Greek sentence, “ight... unapproachable. (οἰκῶν, 
w. direct obj. in the acc., only here in N. T., often in classic Greek.) With 
the thought here, cf. Ps. 103 (104). 2, ἀναβαλλόμενος φῶς ὡς ἱμάτιον, who 
coverest thyself with light as with a garment, Ezek. 1. 26 ff., Dan. 2. 22. 
Cf. also John 1. 4 ff., and 1 Ep. of John 1. 5. —év... δύναται, whom no 
one of men has seen or even (Greek nor even) can see. Note particularly 
the words οὐδεὶς ἀνθρώπων. 710 one of men, i.e. no mortal eye. Cf. Ex. 33. 20, 
Deut. 4. 12, John 1. 18, 1 Ep. of John 4. 12. These words rightly inter- 
preted do not conflict with the statements respecting what we shall here- 
after see with the spiritual eye (but not with the eye of flesh), Matt. 5. 8, 
Heb. 12. 14, 1 John 3. 2, we shall be like him, for we shall see him as he ts. 
— @ (sc. εἴη) τιμὴ κτέ., to whom be honor and power eternal. Amen. 

V. 17. Tots πλουσίοις ἐν τῷ viv αἰῶνι, 70 the rich (those who are 
vich, not the same as in verse 9, those who wish to be rich) in the present 
world or age. Paul would make a vast distinction between those who are 
rich in the present world and those who are heirs of God and joint heirs 
with Jesus Christ, Rom. 8.17. Cf. Gal. 3. 29, 4.7, Titus 3.7; cf. also 
I Pet. 1. 3-5. — mapdyyeAXe (pres. imperat., an exhortation ‘to be con- 
tinued and repeated). . . φρονεῖν, transmit the message, give the charge, 
not to keep in mind lofty, proud thoughts. Probably there may have been 
more than the usual proportion of rich men in the church of the great 
commercial city of Ephesus; “ multi divites Ephesi,” Βεηρ. --- μηδὲ ἠλπι- 
κέναι (ἐλπίζω) κτὲ., and not to have their hope resting upon the uncertainty 


CHAPTER VI. 15-21. 533 


of riches. — ἀλλ᾽ ἐπὶ θεῷ κτέ., but upon God (surely a safe and enduring 
foundation), ze one who furnishes to us all things richly for enjoyment (but 
not to be proud of, and not to place our hopes on): αὐ things, i.e. all 
which we actually have; and how much we have in the midst of all life’s 
trials for enjoyment! how much to be thankful for! 

Vv. 18, 19. ἀγαθοεργεῖν, πλουτεῖν κτέ. (the infinitives in this verse de- 
pend on παράγγελλε), to be continually doing good (kind acts), to be rich 
in good works. ἀγαθός, good, kind; καλός, good, beautiful, noble, honorable. 
Notice the frequent combination in classic writers, καλός τε καὶ ἀγαθός. 
- εὐμεταδότους. . . κοινωνικούς (both words only here in N. T.), ἀπο- 
θησαυρίζοντας xré. (in the acc., agreeing w. the subj. of εἶναι under- 
stood, and that too although τοῖς πλουσίοις is in the dat., a frequent 
change of case, as in classic Greek), that they be readily imparting, gener- 
ous (see Lex.), companionable or social (see Lex.), laying away (ἀπο-) 
treasure (θησαυρός) for themselves (as a) good foundation (looking) 2720 the 
future (i.e. the heavenly future). It is a most encouraging and raptur- 
ous thought that we may here make such a use of our worldly posses- 
sions that they may be a veritable and good foundation for an inheritance 
above, which is incorruptible, undefiled, and that fadeth not away, re- 
served in the heavens for us (cf. 1 Pet. 1. 4). Cf. the exhortation of 
our Lord, Matt. 6. 20, Luke 12. 33. Let it not be said of us at our 
departure, “ He left,” εἰς. -- ἵνα ἐπιλάβωνται (ἐπι-λαμβάνω) τῆς ὄντως 
ζωῆς, that they may lay hold of (and secure for themselves, mid.) the life 
which zs real (actual). ζωή, life, the principle of life, as opp. to death; 
βίος, the course of life, lifetime. 

Vv. 20, 21. Ὦ Τιμόθεε. “The earnest and individualizing address is 
a suitable preface to the concluding paragraph, which, as in 2 Cor. 13.11, 
al., contains the sum and substance of the Epistle, and brings again into 
view the salient points of the apostle’s previous warnings and exhorta- 
tions.” ΕἸ]. --- τὴν παραθήκην φύλαξον (φυλάσσω), that which is committea 
to thee (the deposit) vigilantly guard. ‘The three ideas, watch, guard, pro- 
tect, are all combined in this one word φύλαξον : see Lex. The question 
may arise, What was the sacred trust which had been committed to Tim- 
othy? It may be said in reply, Just that which is committed to every 
faithful minister of the gospel. — ἐκτρεπόμενος... κενοφωνίας, furning 
thyself away from (avoiding) the profane (unhallowed, impure) babblings 
(lit. empty voices) : βεβήλους (cf. 4. 7) connect also w. ἀντιθέσεις KTéE., 
and oppositions of the falsely named knowledge (ψευδωνύμου, fr. ψευδής, 
false, and ὄνυμα = ὄνομα, a name): γνῶσις, root of the words Guostic and 
Gnosticism. For an account of the Gnostics and their teaching, here re- 
ferred to, see Conybeare and Howson (Ep. to the Col.), Farrar (Life and 
Work of St. Paul, ch. xlix.). Cf. ch. 1.4. The day has not yet passed 
when this exhortation to Timothy has become antiquated. — ἥν tives... 


534. NOTES ON FIRST TIMOTHY. 


ἠστόχησαν (ἀστοχέω, a priv. and ordxos, an aim), which (knowledge) 
some persons have professed (lit. professing, proclaiming), (and thus) as it 
respects the faith have aimed amiss (have missed the mark); the faith, i.€. 
the Christian faith. And this is equally true now. On ἀστοχέω, cf. 
1.6; on περί w. acc, 1. 19.—‘H χάρις μεθ᾽ ὑμῶν (sc. εἴη), Grace (de) 
with you. 


FE EPMO THY: 


Tuis was the last Epistle written by Paul and was sent from 
the Roman prison, about 68 A.D. 

It urges his beloved Timothy to hasten at once to Rome, 
to be with him and help him in the closing scenes of his life. 
But in the possibility that Timothy may fail to reach him in 
time, he sends him various exhortations to steadfastness, 
courage, sound doctrine, insistent preaching of the Gospel, 
and assures him of his own unalterable faith in Christ, in the 
full view of his approaching execution. 

Its authenticity is generally accepted. 





SECOND EPISTLE ΤΟ TIMOTHY. 





For collateral questions consult the Bible Dictionaries, Cony- 
beare and Howson, and Farrar. 

“The apostle’s purpose in writing the Epistle was to nerve 
and sustain Timothy amid the now deepening trials and perse- 
cutions of the Church from without (ch. i. 8, il. 3, 12, 11]. 12, 
iv. 5), and to prepare and forewarn him against the still sadder 
tria.s from threatening heresies and apostasies from within 
(ch. iii. 1 ff.). The secondary purpose was the earnest desire 
of the apostle . . . to see once more his true son in the faith 
(ch. iv. ὁ, 21).’? — ELL. 

This was probably the last Epistle of St. Paul, written in his 
prison in Rome not long before his martyrdom (probably in 
A.D. 68). How precious these last words of the great Apostle 
to the Gentiles may well be to every Christian ! 

It is not certain where Timothy was at the time when this 
Epistle was written, but probably “at Ephesus, or visiting some 
of the churches in its immediate neighborhood.” See Ell, 
and Conybeare and Howson. 


Cu. I. Vv. 1, 2. Salutation. Vv. 3-14. The apostle’s constant 
remembrance of Timothy and desire to see him. The faith of 
Timothy, as also that of his mother and grandmother. An exhor- 
tation to bear affliction, and to keep that which had been com- 
mitted to him. Vv. 15-18. The apostle forsaken in the hour of 
peril by his friends, Onesiphorus excepted. 


538 NOTES ON SECOND TIMOTHY. 


Vv. 1,2. διὰ θελήματος θεοῦ, through the will (made definite by the 
limiting gen.) of God. A frequent expression: 1 Cor. 1. 1, 2 Cor. 1. 1, 
Eph. 1.1, Col.1.1. The apostle would appear to have borne this thought 
continually with him. Not his own will, nor any human will, but God’s 
will, had made him an apostle of Christ Jesus. θέλημα means strictly that 
which has been willed ; not will as a faculty of the mind, nor the act of 
willing (@éAno.s). The study of this word may help us to a distinction 
between βούλομαι, to wish, desire, and θέλω, or ἐθέλω, to wish, “ implying 
purpose or design.” See L. & Sc. sub ἐθέλω : for a yet fuller discussion 
see Thayer, Lex. sub θέλω. --- κατ᾽ ἐπαγγελίαν ζωῆς τῆς κτέ., according 
to the promise (made definite by the limiting gen.) of the life (made definite 
by the article following it) which is in Christ Jesus. This clause is usually 
connected with ἀπόστολος, not with θελήματος, an apostle according to 
(1. 6. with a view to the fulfilment of) the promise. Yet why may we not 
connect it with the combined idea of what precedes ?— an apostle through 
the will of God, i.e. a divinely appointed apostle, with a definite end in 
view, and this end being in accordance with the will of God. The order 
of the clauses suggests this connection of the thought. — ἀγαπητῷ τέκνῳ, 
beloved child. In τ Tim. and Titus, γνησίῳ τέκνῳ, genuine child ; but 
here, as the hour of earthly separation drew near, the one predominant 
emotion of love, warm affection, finds expression. Many of us under- 
stand this.—ydpis, κτέ. I much prefer the punctuation (here and in 
1 Tim. 1. 1) of W-H.,— placing a colon, not a period, before these 
words, and thus connecting them more clearly with Τιμοθέῳ. Cf. 1 Tim. 
I. 2, note. 

Vv. 3,4. Χάριν ἔχω τῷ θεῷ, 7 thank God. χάριν ἔχω, or χάριν οἶδα, 
is the usual expression in classic Greek, but in the N. T. (and in modern 
Greek) ebxapicr@. Note the word χάρις above: on the part of the doer, 
grace, favor ; on the part of the recipient, a sense of favor, gratitude. — 
ᾧ λατρεύω (spoken especially of religious service), whom I serve. — ἀπὸ 
προγόνων, from my forefathers, —referring, no doubt, to his immediate 
ancestors, not to those more remote, Abraham, etc., whom he commonly 
designates as πατέρες (Rom. 9. 5, and often) ; “ whom I serve from my 
ancestors” is equivalent to saying, “ whom I serve as did also my ances- 
tors, or in common with my ancestors.” — ἐν καθαρᾷ συνειδήσει, 77 a pure 
conscience, —the spiritual sphere in which the service was rendered. — 
ὡς ἀδιάλειπτον is variously rendered, how unceasing (R. V., Alf., et al.) ; 
that without ceasing (B.U., Chrys. ὅτι) ; when or as often as (Calvin, guo- 
ties); since, because (Vulg. guod); as unceasing, unintermitted (Ell. et al.). 
It is well known that és may have all these various meanings, and the 
connection alone, here as elsewhere, suggests the preferable rendering. 
The combined ideas of time and cause (expressed by ὡς and the Eng. as) 
seem most suitable ; thus, 7 have gratitude to God, ... as unceasingly IL 


CHAPTER I. 1-6. 539 


have the remembrance concerning thee. Note μνείαν, remembrance, not 
mention. Cf. Eph. 1.16,note. On the doubtful meaning of ὡς in another 
passage, cf. Rom. I. 9, note. —vukrds kal ἡμέρας. Cf. τ Tim. 5. 5, note. 
—émumobayv (ἐπί, sowards, and ποθέω, to yearn after, fr. πόθος, a fond de- 
sire) agrees w. the subj. of ἔχω, having a fond desire, longing. — μεμνημένος 
. . » Saxptwv, in close connection w. ἐπιποθῶν, and explaining it more 
fully, remembering thy tears, — probably at the time when they last parted. 
— ἵνα... πληρωθῶ (πληρόω). Connect w. ἐπιποθῶν σε ἰδεῖν. 

V. 5. ὑπόμνησιν λαβὼν κτέ., being reminded, lit. having received a re- 
minding: μνείαν, remembrance ; ὑπόμνησις, the act of calling to mind or 
of suggesting to the memory. So in the account of the institution of the 
Supper, εἰς τὴν ἐμὴν ἀνάμνησιν, for the purpose of bringing me to mind ; 
Luke 22. 19, 1 Cor. 11. 24. Whether in this expression, having received a 
reminding, etc., reference is made to some definite recent occurrence, is 
not certain, but it seems not improbable. — τῆς... πίστεως, lit. of the 
in thee unfeigned faith, i.e. of the unfeigned faith (that is) in thee. This 
was the special reason for his thankfulness. —#tis (somewhat more em- 
phatic than the simple relative ἥ) ἐνῴκησεν (ἐν, οἰκέω) κτέ., which (or 
such as, Alf.) dwelt first, etc. — pappy, only here in N.T., and in the sense 
of grandmother ; not of mamma, in several languages in the sense mother. 
The grandmother of Timothy is not elsewhere mentioned. His mother 
is alluded to in Acts 16. 1, but not mentioned by name. The word ἐνῴ- 
κησεν, dwelt in, is noteworthy as indicating that this faith was no passing, 
transitory feeling, but an abiding, living principle (cf. Van Oost.). — πές- 
πεισμαι (πείθω) S€. I cannot think that δέ is adversative (Jt), or that 
the expression indicates, as some expositors have suggested, a lack of 
entire confidence in Timothy. Very far from it! axd 7) am persuaded. 
How could he truthfully say this if a shadow of doubt was in his mind? 
He had just spoken of the faith which was in Timothy as unfeignea 
(ἀν-υπο-κρίτου), without any hypocrisy. — ὅτι (sc. ἐνοικεῖ) καὶ ἐν σοί, thaz 
(12 dwells) in thee also. 

V.6. Av ἣν αἰτίαν, For which cause, i.e. because I am persuaded, etc. 
- ἀναμιμνήσκω oe κτέ., 7 put thee in remembrance, I remind thee, to light 
up again the gracious gift of God, i.e. the faith just alluded to; ἀνα-ζω- 
πυρεῖν, to fire up again into life, to make the gracious gift of God a living fire. 
It is quite possible that Timothy may have become greatly depressed, 
discouraged, and even despondent, in view of the situation of Paul, and 
of the accumulating dangers on every hand under the reign of Nero. 
Many an eminent Christian has had like experiences. But this does not 
imply any want of genuine faith. -The exhortation and encouragement 
(not reproof) of Paul was something needed just then, as it often is by us 
under like depression. —8 ἐστιν ἐν σοί, which ἐς in thee. Paul had no 
doubt of this fact. If he had doubted, he would not have said this. — 


540 NOTES ON SECOND TIMOTHY. 


διὰ τῆς ἐπιθέσεως κτέ., through the laying on of my hands. Cf£.1 Tim. 
4.14, note; also 5. 22, note. This latter passage shows that the apostle 
regarded the laying on of hands as an expression of confidence, an out- 
ward sign, and not as a means of imparting spiritual gifts. This, I think, 
is the understanding generally among Protestant churches in this country. 
Allowing that special power and authority were without doubt given to 
the apostles, few persons claim that it is possessed by any class of men 
now. The primary meaning of διά w. the gen., motion ¢hrough, natu- 
rally suggests the idea of accompaniment. Cf. Rom. 12. I, note on διά: 
also Rom. 2. 27, 4. II, 14. 20, notes. 

V.7. γάρ assigns the reason why Timothy should make the gracious 
gift of God a living fire, and indicates the discouragement which he was 
now experiencing. —ov yap ἔδωκεν κτέ., for God did not give to us a spirit 
of timidity (of fearfulness, R. V.; of fear, B.U.; of cowardice, Alf., Ell.) ; 
or the Spirit (Alf.), or the spirit (Ell.). It is plain that πνεῦμα, according 
to N. T. usage, may be rendered here with the indefinite or with the defi- 
nite article, and that it may be viewed as the spirit of man in which the 
Holy Spirit dwells, or as the Holy Spirit pervading the spirit of man. 
The difference in thought is indicated by the two forms “spirit” and 
“Spirit ” (the latter with a capital letter). The question is a frequently 
recurring one, and cannot be settled by grammatical rules. See especially 
Romans, ch. 8. After all, are we not liable to distinguish too sharply be- 
tween the Holy Spirit, and the spirit of man pervaded by the Holy Spirit ? 
-- ἀλλὰ ϑυνάμεως κτέ.,. but of power and love and discipline (or sobering, 
R.V.; correction, Alf.; self-control, Ell.; chastisement, B. U.; sobrietatis, 
Vulg.). Perhaps the thought may be expressed thus: for God did not 
give tous the Spirit imparting fearfulness, but power and love and a sobering 
of the mind. σωφρονισμός, the act of making sober, the making of sound 
mind, occurs only here in N. T.; allied to σώφρων, sober; σωφρόνως, 
soberly ; σωφροσύνη, soberness, sobriety ; σωφρονέω, to be sober-minded ; 
σωφρονίζω, to make sober-minded: fr. σῶς, sound, and φρήν, mind. 

V. 8. μὴ οὖν ἐπαισχυνθῇς (aor. subjunc. pass. fr. ἐπαισχύνω) κτέ., Be 
not therefore ashamed of the testimony of our Lord, nor of me his prisoner. 
Note the force of μή w. the aor. subjunc.; very different from μή w. the 
pres. imperat. This does not imply that Timothy had actually been 
ashamed, but is simply an earnest exhortation in view of his present dis- 
couragement. — τοῦ κυρίου, objective gen. w. μαρτύριον. ---- τὸν δέσμιον 
αὐτοῦ, his prisoner, i.e. prisoner for his sake, or for the sake of his gospel. 
Cf. Eph. 3. 1, note. — ἀλλὰ συνκακοπάθησον (συν-κακο-παθέω) κτὲ., but 
suffer hardship with the gospel (R.V.), but suffer hardship with me for the 
gospel (Alf., and nearly so Ell., B. U., et al.) The first const. seems to me 
far simpler and more natural, ¢he gospel by metonymy being put for those 
who preach it. So the Vulg. collabora Evangelio ; Luther, leide dich mit 


CHAPTER I. 7-11. SAI 


dem Evangelio; Martin, prends part aux affitctions de Pévangile.— κατὰ 
δύναμιν θεοῦ, according to the power of God. Does this mean, according 
to the power which God imparts (verse 7), or according to the power 
which belongs to him and which he exhibits (verse 9)? It has been ex- 
plained in both ways. Why may not the gen. here, as in so many other 
passages, cover both ideas? 

V.9. τοῦ σώσαντος κτέ., who saved us and called (us) with a holy 
calling. Salvation is here again predicated of God the Father; cf.1 Tim. 
1. 1,note. The act of calling is regularly ascribed to the Father; cf. 
Gal. 1.6. It is here ἁγίᾳ, holy. In 1 Cor. 1.9, it is εἰς κοινωνίαν τοῦ 
υἱοῦ αὐτοῦ Ἰησοῦ Χριστοῦ τοῦ κυρίου ἡμῶν. The order of the words, 
who saved us and called us, presents the thought in a form different from 
what we might have expected. We should rather expect the order, who 
called us and saved us. As the order now stands, it presents the picture 
of one who is wandering away from God. He is stopped in his course. 
This first divine act saves him. He is then called, invited, with a holy 
calling, — Zo/y in contrast with the invitations to sin such as he had pre- 
viously listened to. — ov κατὰ τὰ ἔργα ἡμῶν, ot according to our works. 
Nothing that we had done would ever have led him to save and call us. 
There was no relation between our acts and his calling. See Lex. κατά 
w. acc. --- ἀλλὰ κατὰ ἰδίαν πρόθεσιν κτέ., but according to his own pur- 
pose and grace. The two ideas of purpose and grace are closely united, 
both being governed by one preposition; both belonged to God (ἰδίαν) 
and to Him alone. πρόθεσις, a placing beforehand. In the divine mind 
it was set, placed, accomplished beforehand. It was also purely an act 
of grace. The statement is remarkably clear and positive. The rest of 
the verse shows ow the grace was bestowed and whex it was purposed. 
—Tiv Solcicav (δίδωμι) ἡμῖν κτέ., which was given to us in Christ Fesus 
before times eternal. The prep. πρό, like the German vor, is often used 
where we say ago. Thus we may Say here, eternal times, or eternal ages, 
ago. Cf. Tit. 1.2, note. “The meaning seems obviously from all eter- 
nity,” Ell. 

Vv. 10, 11. φανερωθεῖσαν δὲ viv, dut made plain (made φανερός, open 
to sight) now. Hitherto this grace had been promised, and was by faith 
viewed in the future, but was not made ofex ἐο sight. —8va τὴς ἐπιφανείας 
κτέ., through the appearing of our Saviour Christ Fesus. On ἐπιφάνεια, cf. 
1 Tim. 6.14,note. Here it refers evidently to the incarnation and work of 
Christ onearth. The two following clauses, closely united by μέν. .. δέ, 
show what our Saviour accomplished through his appearing on earth. — 
καταργήσαντος μὲν τὸν θάνατον, who made death of none effect, lit. having 
made, etc.; καταργέω, to make ἀργός, without work (a priv. and ἔργον), 
to make idle, unemployed, inoperative. The rendering who abolished death 
seems to me less accurate, in fact untrue. The word xarapyéw is used 


542 NOTES ON SECOND TIMOTHY. 


twenty-six times in the Epistles of Paul and once in Hebrews; elsewhere 
not found in the N. T. The idea of annihilation does not belong to the 
word, and we should avoid so translating it as to imply this. — Closely 
connected with this statement is the following: φωτίσαντος (φωτίζω) δὲ 
ἵωὴν κτέ., and brought life and incorruption to light through the gospel. 
ζωήν in the higher spiritual sense, and in contrast with θάνατον. ἀφθαρσία 
only in the writings of Paul (eight times); it should not be confounded 
with ἀθανασία, zmmortality. ‘The latter part of this verse implies that Ze 
and incorruption were first clearly revealed, brought into the light, through 
the gospel; that before the coming of Christ the world had been in com- 
parative darkness on the great question of life and incorruption. Can 
there be any doubt of the truth of this statement? — εἰς 8 (referring to 
εὐαγγελίου), with a view to which (looking into which).— ἐτέθην (τίθημι) 
ἐγὼ κήρυξ κτέ., 7 was appointed a herald and an apostle and a teacher. 
I think it far better and more in accordance with the actual force of the 
words in the N. T. to translate κήρυξ and κηρύσσω as in classic Greek, 
rather than by the words freacher and preach, thus confounding them, at 
least in the popular mind, with εὐαγγελιστής and evayyeAl(w. The dif- 
ference in force between κηρύσσω and εὐαγγελίζω may, I think, every- 
where be clearly seen, and ought for doctrinal reasons to be strictly 
observed. Paul here declares himself to have been appointed ὦ herald 
andan apostle (onewho had been divinely commissioned) and a teacher. 
These three offices are-easily distinguished. Cf. 1 Tim. 2. 7, for a similar 
declaration regarding himself in an emphatic form, With ἐτέθην ἐγώ 
(emphatic) cf. 1 Tim. 1. 12. 

V.12. δι’ ἣν αἰτίαν, For which cause, referring to the statement in 
verse Il. — kal ταῦτα πάσχω, Jam suffering even these things. Timothy 
would understand this very well. Paul was now in prison in Rome, with 
the prospect of speedy martyrdom. — ἀλλ᾽ οὐκ ἐπαισχύνομαι, but (even 
in my situation) 7 am not ashamed. Compare with this the exhortation 
in verse ὅ. --- οἶδα yap, for 7 know. What is the grammatical object of 
οἶδα Is it αὐτόν understood, / know him whom, etc.? Or is it the clause 
ᾧ πεπίστευκα, [know in whom 7 have put my trust, in whom I have placed 
my faith (πίστι5), or perhaps more literally whom 7 have trusted? The 
second const. of οἷδα seems to me preferable. To whom, then, is the 
reference? In whom had he trusted? “It is obvious that not God in 
Himself, but specially God in Christ, is the object of the believing confi- 
dence of the apostle.” Van Oost.— καὶ πέπεισμαι (πείθω) ὅτι δυνατός 
ἐστιν κτέ., and am persuaded that he is able to guard (to keep safely) my deposit 
into that day (not simply up to that day, but fairly and fully zx¢o that day) ; 
“my deposit,” that which I have committed to him, my ail. Such seems to 
me in the connection to be the proper interpretation of τὴν παραθήκην 
μου: into that day, the final day, the day of final reckoning 


CHAPTER I. 12-15. 543 


Vv. 13,14. ὑποτύπωσιν ἔχε κτὲ., Have, or hold (pres. imperat. continue 
to hold) the pattern (the outline, the sketch, made definite by the limiting 
gen.) of sound words (of healthful or health-giving words). Cf.1 Tim. 1. Io. 
No doubt many words were very popular then, as now, which were far 
from healthful. The exhortation to Timothy has lost none of its force 
and importance. —- ὧν (obj. of ἤκουσας, attracted to the gen. by its anteced. 
λόγων) .. . ἤκουσας, which thou didst hear from me (communicated by me; 
note the force of παρά w. the gen.).— ἐν πίστει kal ἀγάπῃ (both words 
governed by one prep., and thus closely united in meaning) τῇ ἐν 
Χριστῷ ᾿Ιησοῦ, ix the faith and love which is (or which are) in Christ 
Sesus. πίστει and ἀγάπῃ made definite by τῇ followingthem. Good. 
ὃ 142, 2; H-A. 668, a.; Win. §20, 4. The attributive clause may qualify 
both πίστει and ἀγάπῃ, in the faith and love which are, etc. So I view it. 
But what does the whole clause ἐν πίστει κτέ. qualify? Is the meaning 
hold... in faith, etc., or which thou didst hear from mein faith, εἴς. ἢ The 
former const. is usually preferred, and the exhortation in this form is un- 
doubtedly Pauline. Still it is equally Pauline to say, thou didst hear in 
faith, etc. Ishould therefore connect the words ἐν πίστει κτέ. with the 
entire preceding thought of the sentence. — τὴν καλὴν παραθήκην φύ- 
Aakov, che cood deposit (the good thing committed to thee) guard, keep safely 
(cf. verse 12). ‘ The good deposit ” would include all that was committed 
to him as a Christian man and a minister of the gospel, — more compre- 
hensive than “ ¢he pattern of sound words” (verse 13).— διὰ πνεύματος 
ἁγίου κτέ., through the Holy Spirit who dwells (has his habitation) in us. 
Not in his own strength and wisdom alone, or chiefly, was Timothy to 
keep safely the good deposit. Then, as now, men who were wise in 
their own conceit, who trusted more to their own strength than to the 
guidance of the Holy Spirit, were preaching doctrines far removed 
from the teachings of Christ and his apostles. Cf. 1 Tim. 6. 20, 21. 
Note the two important thoughts, zz the faith and love which are in 
Christ Fesus, and through the Holy Spirit who dwells in us; both in 
the emphatic place in the sentence. How important to the Christian 
minister are both! 

V.15. Οἶδας (note this form in N. T., st. Att. οἶσθα) τοῦτο, ὅτι ἀπεστρά- 
φησάν (ἀπο-στρέφω) pe κτέ., Thou knowest this, that all those (who are) 
in Asia were turned away from me (or in respect to me), abandoned me. 
The reference here is to something not well known. The probable ex- 
planation is: certain men professing to be Christians, who were in Asia 
at the date of this writing, — but before this, when Paul was tried, were 
in Rome, — had forsaken him at the trial, and not dared to present any 
testimony in his favor. Bear in mind the meaning of the word Asia in 
the N. T.; see Bible Dictionary. — ὧν ἐστὶν κτέ., of whom are Phygélus 
and Hermogénes (ἐστίν agrees w. the nearest noun, and is understood with 


544 NOTES ON SECOND TIMOTHY. 


the other. Of Phygelus and Hermogenes nothing more is known. What 
an unfortunate record! 

Vv. 16-18. δῴη (Att. δοίη, optat. of wishing) ἔλεος κτέ., May the Lord 
give (or grant) mercy to the house of Onesiphérus. Some have thought 
from this expression that Onesiphorus was now dead, and have cited this 
as an example of prayer for the dead, — a very insufficient authorization, 
— ὅτι... ἀνέψυξεν (ἀνα-ψύχω), for he often refreshed me ; may be spoken 
either of physical or of spiritual refreshing, or of both, as would be very 
probable in this case. — καὶ τὴν ἅλυσίν pov οὐκ ἐπαισχύνθη (augment 
omitted, fr. ἐπ-αισχύνω), and was not ashamed of my chain. Also in Eph. 
6.20 Paul alludes to this chain which he wore while a prisoner, —a chain 
binding him probably to the Roman guard. How little did Onesiphorus 
understand what a record he was making for himself, and that too for all 
time !— ἀλλὰ γενόμενος κτέ. but, having arrived in Rome (note the particip. 
γενόμενος, not ὥν : the expression implies that he lost no time on his ar- 
rival), he diligently (σπουδαίως, with haste and zeal) sought for me and found 
(me). Some editors read σπουδαιότερον, very diligently. —8an αὐτῷ κτέ., 
May the Lord grant to him to find mercy from the Lord in that day (the 
great and final day). Do κύριος and κυρίου both mean the same person, 
i.e. the Lord Jesus Christ? Some understand it thus; others that κύριος 
refers to the Son and κυρίου to the Father. This prayer may surely be 
offered for a man while still living with as much propriety as after his 
death. — The affection and gratitude of Paul lead him to add another 
remark respecting Onesiphorus. καὶ ὅσα... διηκόνησεν (δια-κονέω), 
κτέ., And how many services he rendered in Ephesus thou knowest very 
well (βέλτιον, comparat., intens ). The reference may be to the services 
which he had formerly rendered to Paul, or to the entire church in Ephe- 
sus. Probably Timothy would understand more fully than the language 
expresses to what Paul referred. After the above references to his own 
experiences, and the exhortation to Timothy, and the allusion to the 
treatment which he had received from different persons now in Asia, he 
addresses Timothy again directly, affectionately, and earnestly in the 
next chapter. 


Cu. 11. Vv. 1-13. Encouragements to endure and suffer as a 
good soldier of Christ Jesus. Vv. 14-26. Against vain discus- 
sions and investigations. Exhortation to pursue the Christian 
virtues and to be vigilant. 


Vv. 1,2. Σὺ odv,... ἐνδυναμοῦ (ἐν-δυναμόω) κτὲ., Thou therefore (in 
view of the cowardice of some and the courageous devotion of Onesipho- 
rus), my child (note the affectionate address), de strengthened (made power- 
ful) in the grace which is in Christ Fesus (the sphere, and the only sphere, 


CHAPTER I. 16—II. 6. 545 


in which he could be strong). — καὶ ἃ ἤκουσας... διὰ πολλῶν μαρτύρων, 
and the things which thou hast heard (didst hear) from me in the presence 
of many witnesses. On διά w. the gen., cf. 1. 6, note; also Rom. 2. 27, 
4. 11, 12. I, 14. 20, notes. It is not necessary to suppose that Paul here 
refers to any special occasion, as to the ordination of Timothy. Many 
times, no doubt, Timothy had heard Paul preach the doctrines of the 
gospel, and these were to be communicated to others who were trust- 
worthy. — ταῦτα παράθου (παρα-τίθημι) Kré., these things do thou commit 
to faithful men. Note the connection of παράθου with παραθήκη: 1.12, 14, 
and 1 Tim. 6. 20. --- οἵτινες ἱκανοὶ... διδάξαι, wo (such as) shall be able 
to teach (shall be competent to teach) others also. It should be borne in 
mind that the doctrines of Christianity at this early period, when this 
Epistle was written, were promulgated almost entirely by preaching and 
oral instruction. That portion of the N. T. which had already been 
written was in the hands of very few. Hence the importance of this 
injunction. 

Vv. 3, 4. συνκακοπάθησον (cf. 1.8, note), Suffer hardship (-κακο-) with 
{me). μοί is readily supplied here, as no other dat. is expressed. Note 
the asyndeton. The transition in thought, from communicating the truth 
to soldier-like endurance, though seemingly abrupt, was very natural. — 
ὡς καλὸς στρατιώτης κτέ., asa good soldier of Christ Fesus. The life of 
the soldier and the. gymnastic contests were familiar to all those to whom 
Paul wrote his epistles; hence many of his illustrations. The parables 
and illustrations of our Lord, on the contrary, were drawn chiefly from 
the natural world, — the objects by which he and his hearers were sur- 
rounded. — οὐδεὶς. . . ἐμπλέκεται κτέ. (the statement of a general and 
well-known truth), Vo one while serving in an army becomes involved in the 
affairs of business life. βίος, life, livelihood, means of living, is used here 
very much as we use the term dzszness or business life.—Wwa... ἀρέσῃ 
{apéoxw), (having this end in view) ¢hat he may please him who enrolled 
him in the army, or enrolled him as a soldier. 

Vv. 5,6. ἐὰν δὲ καὶ ἀθλῇ τις, Azd if one also contend in the games 
(contend as an athlete). — οὐ στεφανοῦτα', he is not crowned, or as mid., 
he does not win a crown. στέφανος, a crown, a wreath, a garland ; usually, 
as the prize of victory ; Lat. salma, Eng. palm. —éav μὴ νομίμως ἀθλήσῃ, 
if he may not have contended lawfully (according to rule). Note the con- 
structions: ἐάν w. pres. subjunc. and ἐάν w. aor. subjunc. (Lat. fut. perf.). 
Winer, ὃ 42, 3, b. — Tov κοπιῶντα (κοπιάω) γεωργὸν δεῖ Kré., 72 is neces- 
sary that the husbandman (or, as we say in this country, farmer), who 
labors, first take a share of the fruits. This thought appears to be intro- 
duced at this point as an encouragement to Timothy, who was God’s 
laborer, after the warnings in the two preceding verses against becoming 
too much involved in business affairs. The general truth (not the 


35 


546 NOTES ON SECOND TIMOTHY. 


specific application of τῶν καρπῶν, or of any one word in the sentence) 
is alone to be thought of ; and such is the application of Paul in the next 
verse. 

Vv. 7,8. νόεν (imperat. pres., fr. νοέω) ὃ λέγω, Consider, bear in mind 
(νοῦς), what J say. He was not to give ita mere passing thought. Or 
νόει may signify, exercise your mind upon, perceive the meaning of, in- 
tellige (Vulg.). —S8aoe yap σοι Kré., for the Lord will give thee under- 
standing, comprehension, intelligence, in all things. On σύνεσιν, cf. Col. 
I. 9, note. — Mvnpoveve (pres. imperat.) xré., Remember (habitually), keep 
in remembrance, Fesus Christ. This would enable him the better to live 
and act as above exhorted. — éynyeppévov (ἐγείρω) ἐκ νεκρῶν, raised (or 
visen, R.V.) from the dead. — κατὰ τὸ εὐαγγέλιόν pov, according to my 
gospel, i.e. according to the gospel intrusted to me, which I preach. Cf. 
1 Cor. 15. 1, Rom. 2. 16. The descent of Jesus Christ from David in ful- 
filment of prophecy, and his resurrection from the dead, were leading 
topics in the preaching of the gospel. Cf. Rom. I. 1-5. 

Vv.9,10. ἐν ᾧ κακοπαθῶ Kré., 172 which (1. 6. in preaching which, as the 
sphere of action) 7 am suffering hardship even to bonds as a criminal. — 
ἀλλὰ ὃ Adyos... οὐ δέδεται (δέω), du¢ (introducing a sudden and joyful 
turn in the thought) the word of God is not (has not been) bound. Note 
the paronomasia, μέχρι δεσμῶν... od δέδεται. Paul in bonds had en- 
joyed more than one opportunity to tell the good news of Christ and the 
salvation which he offered to men, to say nothing of the Epistles written 
in his prison. Indeed, the word had been preached to many persons who 
would never have heard it if Paul had not been a prisoner. Besides this, 
a great multitude of others, men and women, throughout the Roman Em- 
pire, were telling the good news, thus confirming the statement, 6 Adyos 
τοῦ θεοῦ ov δέδεται. Cf. Acts 8. 4.— διὰ τοῦτο, Ο this account, therefore 
(because the word of God is not bound; in the joyous assurance that it 
is preached and will continue to be preached). I see no logical difficulty 
in referring this clause to what precedes, —the more frequent reference 
of τοῦτο. Alf. et al., however, connect it with what follows, ἵνα «ré. — 
πάντα ὑπομένω διὰ τοὺς ἐκλεκτούς, J endure all things (1. Ε. all that I am 
called to endure) 02 account of the elect ; ὑπομένω, to remain under, to bear, 
endure (R.V.). Cf. verse 12. Note that ὑπομένω and ὑπομονή have the 
same stem. In the Old Version ὑπομονή is usually rendered Patience; in 
the R. V., patience or steadfastness. May we not, making it correspond w. 
ὑπομένω, generally render it exdurance? Cf. Rom. 5. 3, note. Does not 
the word patience as now usually understood correspond very nearly to 
μακροθυμία! (rendered ong-suffering, a word little used in the ordinary 
language of to-day). διὰ τοὺς ἐκλεκτούς, cf. Eph. 1. 4, ἐξελέξατο, note. 
— ἵνα καὶ αὐτοὶ... τύχωσιν (τυγχάνω) κτὲ., that they also (they too) may 
obtain salvation, that which is in Christ Fesus, with glory eternal. Surely a 


CHAPTER? ΤΙ: 7-15. 547 


strong motive to endurance for every minister of the gospel and every 
Christian. Who of us can estimate how much in the providence of God 
the endurance of Paul has had to do with the salvation of millions of 
human souls? Paul himself could not make the estimate. 

Vv. 11-13. Πιστὸς 6 λόγος. Cf. 1 Tim. 1.15, note. Whether this 
refers to what precedes or points to what follows is not certain. The 
expositors seem to be about equally divided in opinion. Referring it to 
what precedes, the force of ydp in the next sentence is more apparent. 
Thus, Faithful (trustworthy) is the word (just spoken, that the elect shall 
obtain salvation in Christ Jesus with glory eternal); for if we died with 
him, we shall also live with him, etc. So Chrys., Theoph., Wiesinger, EIl., 
etal. Yet Alf., Van Oost., Huther, et al., understand πιστὸς 6 λόγος as 
pointing to what follows, and ydp as either explicative, or as giving a 
reason for πιστός. The three sentences introduced by εἰ are thought 
by some to have been part of an ancient hymn. Cf. 1 Tim. 3. 16.— 
συναπεθάνομεν, συν-αποτθνήσκω. συνζήσομεν, Lex. cv(dw. The dying 
here spoken of is understood, not as in Rom. 6. 2, 8, of death to sin, but 
of a constant exposure to physical death on becoming a Christian; as 
Paul says in 1 Cor. 15. 31, Z die daily, and in 2 Cor. 4. 10, always bearing 
about in the body the dying of Fesus. —ovwPacretoopuev, we shall reign as 
kings with (him). Note the four forms, ei w. the aor., εἰ w. the pres., 
εἰ w. the fut., and again εἰ w. the pres., all indic.; ἀρνησόμεθα, ἀρνέομαι. 
- εἰ ἀπιστοῦμεν, [fwe are ἀπιστοί, without faith, faithless. Note ἐκεῖνος, 
and above, κἀκεῖνος (-- καὶ ἐκεῖνος), that one, he (emphat.), in distinction 
from 15. ---ἀρνήσασθαι.... οὐ δύναται, for he cannot deny himself. Note 
the statement, 14 cannot. There are, then, some things which he cannot 
do, and which we need have no fear of his ever doing. To be faithless 
would be to deny himself. : 

Vv. 14,15. Tatra ὑπομίμνησκε, These things (these truths) suggest to 
the memory (i.e. of those over whom he had charge, to whom he preached), 
Remind (them) of these things ; implying that they had already heard these 
truths from Paul, and needed now to be reminded of them by Timothy. — 
᾿διαμαρτυρόμενος (διαμαρτύρομαι) Kré., solemnly charging (them) in the 
presence of God. Cf. 1 Tim. 5. 21.— μὴ λογομαχεῖν (only here in N. T.; 
cf. Aoyouaxia, τ Tim. 6. 4, Eng. logomachy), not to war about words, not to 
engage in wordy controversies. There must have been some important 
reason for so solemn a charge. — ἐπ’ οὐδὲν χρήσιμον, κτέ., (a thing, a 
course) profitable for nothing, tending to a subversion (an overthrow) of those 
who hear. A frequent result of wordy controversies. — σπούδασον (σπου- 
Sd(w)... παραστῆσαι (παρ-ίστημι) κτὲ., Be in earnest to present thyself 
approved in relation to, or unto(R.V.) God. In other, and human, rela- 
tions he might fail to meet with approval. That was a matter of second- 
ary importance. But in his relations to God he could not be too much in 


548 NOTES ON SECOND TIMOTHY. 


earnest to obtain approval. —épyarnv ἀνεπαίσχυντον (ἀν-επ-αίσχυντος, 
verbal adj.; cf. ἐπαισχύνομαι), a workman not to be put to shame, or that 
cannot be put to shame. — ὀρθοτομοῦντα τὸν λόγον τῆς ἀληθείας, cutting, 
laying out, in a straight line (a metaphor from the laying out of roads) the 
word of truth ; not laying out any devious or side ways. Cf. in Gal. 2.14, 
the metaphor in οὐκ ὀρθοποδοῦσιν: also τροχιὰς ὀρθάς, Heb. 12. 13. 

Vv. 16-18. τὰς δὲ βεβήλους Kevohwvias περιίστασο, But profane 
(1 Tim. 1.9, 4.7, 6.20) dabblings (1 Tim. 6. 20) avoid, turn thyself about — 
so as to avoid (Thayer, περιίστημι); for they (i e. the persons who utter 
these vain babblings; this reference of ¢#ey is indicated by the next 
clause) w2// proceed to a greater degree of impiety, or further in impiety. — 
καὶ ὁ λόγος αὐτῶν κτέ., and their word (the word of those who utter 
these vain babblings) w2?/ eat (lit. will have pasturage or food, see Lex. 
voun) asa gangrene, asan ulcer. Luther translates ydyypawa, Krebs, a 
cancer. — ὧν ἐστὶν κτέ., Of whom are (same const. as in 1.15) Hymeneus 
and Philétus. Of Philetus nothing more is known; Hymenzus is per- 
haps the same as the one mentioned in a similar manner in 1 Tim. I. 20. 
-- οἵτινες... ἠστόχησαν (1 Tim. 1. 6, 6. 21), men who as it respects the 
truth have erred (have missed the mark, see Lex. ἀστοχέω). ---- λέγοντες 
κτέ., saying that a resurrection had taken place already. ‘This was the point 
where they had erred. If we adopt the reading τὴν ἀνάστασιν, we should 
render the clause saying that the resurrection, etc. On the subject of the 
resurrection, see 1 Cor. ch. 15.— kal ἀνατρέπουσιν τήν τινων πίστιν, 
and (thus) they overturn (subvert) the faith of some. An error like this was 
subversive of all true faith. 

V.19. ὃ μέντοι στερεὸς θεμέλιος τοῦ θεοῦ ἕστηκεν, However the firm 
foundation of God (that which he has laid, θεοῦ, gen. of author) stands. 
This firm foundation most naturally denotes the church of God on earth. 
This has not been, and never can be, overthrown by false teachers, of 
which there have been many in all the centuries. —éxov τὴν σφραγῖδα 
ταύτην (introduces a further description of this foundation), having this 
seal, or, more properly here, zmpression of a seal (Lex. oppayis). This 
word denotes something more solemn and binding than ἐπιγραφήν, zuscrip- 
tion. The words following are the impression of the seal: ἔγνω κύριος 
τοὺς ὄντας αὐτοῦ, Zhe Lord knoweth those who are his (those who belong to 
him): ἔγνω (γιγνώσκω), gnomic aor. — καί (introduces another inscription 
or impression of the seal), ἀποστήτω (ἀφίστημι) ἀπὸ ἀδικίας κτέ., and 
(this), Let every one who names the name of the Lord depart from (stand 
away from) unrighteousness. These sentences seem to be in allusion to 
Numbers τό. 5, and 26.— ἀδικία, sometimes rendered zzzguzty, is the 
opposite of δικαιοσύνη, righteousness, and hence is more accurately trans- 
lated unrighteousness. ἀνομία, a disregard of law, is usually rendered 
iniquity. 


΄ 


CHAPTER II. 16-24. 549 


Vv. 20, 21. Some one might at this point suggest, notwithstanding 
these sacred inscriptions on the firm foundation of God, there are as a 
matter of fact some who by profession belong to the visible church of 
God who do not depart from unrighteousness. This leads to the follow- 
ing illustration. ἐν μεγάλῃ δὲ (continuative) οἰκίᾳ κτέ., Mow in a great 
house there are not only golden and silver vessels (or utensils), but also 
wooden and earthen ones. For a similar illustration, cf. 1 Cor. 3. 12, — 
the precious material and that which is comparatively worthless. — καὶ ἃ 
μὲν εἰς τιμὴν ἃ δὲ εἰς ἀτιμίαν, and some are for honor, others for dishonor. 
Cf. Rom. 9. 21, note. — ἐὰν οὖν tis ἐκκαθάρῃ (2 aor. act. subjunc. of ἐκ- 
καθαίρω) Kré., Lf therefore any one cleanse himself (or shall have cleansed 
himself) from these. The word purge, as now usually understood, is quite 
too limited in meaning for ἐκκαθαίρω. See Lex.— amd τούτων. This re- 
fers most naturally to ἃ δὲ eis ἀτιμίαν, which represents in a figure the 
false teachers and their doctrines. — ἔσται σκεῦος εἰς τιμήν, ἡγιασμένον 
(ἁγιάζω), κτέ., he will be a vessel for honor (to be highly prized and 
honored), sanctified (set apart to a sacred use and cleansed), zseful to 
the master, for every work (that is) good made ready (ἡτοιμασμένον, 
ἑτοιμάζω). 

V. 22. τὰς δὲ νεωτερικὰς ἐπιθυμίας φεῦγε, But fice from (an expressive 
word, run away and escape from, see Lex. φεύγω) the desires incident 
to younger persons. νεωτερικός, fr. νεώτερος, younger, and -ikds, pertaining 
to; ἐπιθυμία, a desire (fr. ἐπί, upon or towards, and θυμός, mind, heart). 
The word /usts, as now commonly understood of carnal desires, expresses 
but a small part of the meaning of the word. Here it includes all the 
evil longings of mind and heart. Sensual indulgences, which degrade a 
man to the level of a brute, are loathsome and wicked; but the intense 
selfishness of the human heart and the total disregard of a neighbor’s 
welfare, which often exist under a very respectable covering, are far 
nearer the character of Satan, are far more prevalent and insidious, and 
hence far more dangerous. Cf. 1 Tim. 6. 9, note. — δίωκε (note the posi- 
tion, contrasting this word pointedly with φεῦγε) δὲ κτὲ., dut pursue (with 
all possible earnestness, as a hunter pursues game, see Lex.; cf. 1 Tim. 
6. 11) righteousness, faith (in the usual N. T. sense), /ove (also in the N. T. 
sense, Christian love), peace with those who call on the Lord out of a pure 
(clean, cf. ἐκ-καθάρῃ) heart. Timothy could hardly expect peace with 
others than these, and is not exhorted to seek it. Were the exhorta- 
tions of this entire verse generally obeyed, what a different world we 
should see! 

Vv. 23,24. τὰς δὲ pwpds...mapattod (παρ-αιτέομαι), But the stupid 
and ignorant questionings (those which are prevalent, which characterize 
the false teachers) refuse (eschew, Ell., Wiclif, Coverdale, lit. beg of from, 
decline, refuse to hear). Was this exhortation lost its importance in our 


550 “ NOTES ON SECOND TIMOTHY 


day ? — εἰδὼς (introducing the reason for the exhortation) ὅτι γεννῶσιν 
(yevvdw) μάχας, knowing that they beget (or engender) conflicts (or guar: 
rels), The word strife, by which we render ἔρις, is not so strong as μάχη͵ 
--- δοῦλον δὲ κυρίου οὐ δεῖ μάχεσθαι, and a servant of the Lord must not 
engage in conflicts (or quarrels). The connection shows what sort of con- 
flicts Paul here refers to.— ἀλλὰ ἤπιον εἶναι (Sc. δεῖ) πρὸς πάντας, κτέ., 
but must be gentle (kind) towards all men, fitted to teach, apt and skilful in 
teaching (Thayer), forbearing (ἀνεξίκακον, fr. ἀνέχομαι and Kkakds,.enduring 
evil). These words, directed to Timothy, apply to all who are in a like 
position with him. 

Vv. 25, 26. ἐν πραὕτητι παιδεύοντα Kré., 272 meckness disciplining those 
who set themselves in opposition. παιδεύω, fr. παῖς, a child, implies (in 
distinction from διδάσκω, to teach) instruction, correction, discipline; often 
rendered chasten (1 Cor. 11. 32, 2 Cor. 6. 9, Heb. 12.6, 7, το). Observe 
that the discipline and instruction should be 272 meekness. Is there not 
often a failure in this particular ἢ --- μήποτε xré., an elliptical const., 
found chiefly in later Greek. In administering this discipline, the ques- 
tion is in the mind, whether or not at any time (μήποτε) God may give to 
them repentance. It may be rendered briefly z/ perhaps. Cf. Luke 3. 15 
. for a similar use. See Butt. p. 354, note.—8wy (optat., Att. δοίη, W-H. 
read δῴη or δώῃ, Att. 56)... μετάνοιαν eis κτέ., may give to them repent- 
ance (leading) into a definite knowledge of the truth (i. e. Christian truth). 
It is noteworthy how seldom Paul uses μετάνοια (four times) and μετανοέω 
(but once); yet Luke, the companion of Paul, uses both verb and noun 
oftener than any other N.T. writer. With Paul the words πίστις and 
πιστεύω are far more prominent. May we discover in the use of these words, 
repentance, faith, something of the progress of doctrine in the N. T. ὃ - 
καὶ ἀνανήψωσιν (ἀνα-νήφω, to be sober, to drink no wine) ἐκ Tis... παγί- 
δος, and they may become sober again (as if from a drunken revel), escap- 
ing out from the snare (or trap) of the devil. — ἔζωγρημένοι ((wypéw, to take 
alive, take captive) ὑπ᾽ αὐτοῦ εἰς τὸ ἐκείνου θέλημα, after having been taken: 
captive by him (and led) zuto that which he (wicked as he is) has willed. 
ἐκείνου has, I think, some such force as I have indicated. With the 
majority of expositors, I refer αὐτοῦ and ἐκείνου to the same noun, δια- 
βόλου: and there certainly is not, as Ell. suggests, an “ almost insurmount- 
able objection” to this construction, if the proper force of ἐκείνου (that 
person, that notorious character) as distinguished from αὐτοῦ (the simple 
personai pron. 42m) be observed. I agree with Alf. that ‘there is no 
real difficulty whatever in the application of αὐτοῦ and ἐκείνου to the 
same person.” See Thayer, Lex. ἐκεῖνος, 1. Ὁ. ff. The Eng. R V. renders 
“having been taken captive by the Lord’s servant unto the will of God.” 
The Amer. R. V. does not adopt this, and comparatively few translators 
and expositors have understood the sentence thus. 


CHAPTER II. 25—III. 5. 551 


These verses indicate the fearful state into which the Christian may 
fall, — yet with the hope of deliverance, — and also the means which his 
pastor should use to that end. 


Cu. III. Vv. 1-9. A prediction respecting the last days. 
Vv. 10-17. Exhortation to Timothy, who had known the life of 
Paul, to remain true to the instructions which he had received and 
to the teachings of the Sacred Scriptures. 


Vv. 1-5. Τοῦτο δὲ γίνωσκε, And know this (pointing to what follows). 
This topic is in continuance of the last paragraph, where the dangerous 
tendencies of the time are dwelt upon. — ἐν ἐσχάταις ἡμέραις, 27 the last 
days (article omitted, Winer, § 19, p.124). Cf.1 Tim. 4.1. It is useless 
to attempt to define these expressions more than the writer has done. — 
ἐνστήσονται (ἐν-ίστημι), there will set in, will come.— καιροὶ χαλεποί, 
difficult, hard, grievous times (or crises; note the difference between καιρός 
and χρόνοΞ).--- ἔσονται yap οἱ ἄνθρωποι (generic article) κτέ., Hor men will 
be lovers of self. Note this first thought, the first trait before the mind of 
thé writer, — the opposite of ἀγάπη, --- “the true root of all evil and the 
essence of all sin,” Ell. The words following present special traits, all 
combining to form one general conception. — φιλάργυροιυ, lovers of money ; 
closely akin to the preceding. Cf. 1 Tim. 6. το. --- ἀλαζόνες, κτέ., boastful, 
haughty (contains the ideas arrogant and overbearing), railers (those who 
speak evil of all that is good), disobedient to parents, unthankful, unholy 
(in character and conduct, regardless of law human and divine, see Lex. 
ὅσιος), without natural affection (from a priv. and στέργω, to cherish, to 
Jove, as a parent loves a child or as a husband loves a wife, see L. & Se., 
perhaps without family affection would convey the idea more nearly), z7- 
placable (ἄσπονδοι, fr. a priv. and σπονδή, a drink-offering, as the sign of 
a truce, admitting of no truce), calumniators (or slanderers), without self- 
control (a priv. and κράτος, incontinent, licentious), fierce (ἀν- priv. and 
ἥμερος, untamed, savage), not loving the good (ἀ-φιλ-άγαθοι), traztors, head- 
long (rash, reckless), puffed up (wrapped in smoke, conceited, see Lex. tupdw), 
lovers of pleasure rather than lovers of God. —*xovtes μόρφωσιν... . ἠρνη- 
μένοι (ἀρνέομαι), having (or holding) a form of godliness (or prety), but hav- 
ing (practically) dented the power of 12. --- καὶ τούτους ἀποτρέπου, front 
these also turn away (pres. imperat., continue to turn away). This exhor- 
tation implies that such persons already existed; see below, εἰσίν. A 
most remarkable and truthful description, which will bear study and re- 
flection. What a careful observer of human character Paul must have 
been! Cf. Rom. 1. 29, where he describes in a similar manner those 
who were still in heathenism, who had made no profession of Chris- 
tianity. 


B52 NOTES ON SECOND TIMOTHY. 


Vv. 6,7. ἐκ τούτων yap εἰσιν κτέ., For of these (the persons just de- 
scribed) ave those who press into, creep into, the houses. Note here the 
pres. εἰσίν. The above description was introduced by the fut. ἐνστή- 
σονται and ἔσονται, but the characters described were already in existence. 
- καὶ αἰχμαλωτίζοντες γυναικάρια (diminutive of γυνή, expressing con- 
tempt), and taking captive (captivating) silly women (mulierculas, Vulg.). — 
σεσωρευμένα (σωρεύω, fr. σωρός, a heap) ἁμαρτίαις, heaped with sins, hav- 
ing upon them heaps of sin (a fearful metaphor). — ἀγόμενα ἔπιθυμίαις 
ποικίλαις, Jed by various (manifold) lusts. This rendering of ἐπιθυμίαις 
in this connection seems Suitable. Cf. 2. 22, ῃοίε. --- πάντοτε μανθάνοντα 
. . . δυνάμενα (observe that these participles agree w. γυναικάρια, not w. 
of ἐνδύνοντε5), always learning and never able to come into a definite knowl- 
edge of the truth (i.e. gospel truth). Cf. 1 Tim. 2.4. Note here μηδέ- 
mote, where an Attic writer would probably use οὐδέποτε. 

Vv.8,9. ὃν tpdtov... οὕτως, 771 what manner, as... 50. -- ᾽Ταννῆς καὶ 
Ἰαμβρῆς, Yannes and Fambres, — names transmitted by Jewish tradition. 
Timothy would readily understand the reference; and there is no reason 
to suppose that the tradition was untrue, although this passage affords 
the only knowledge which we now possess respecting these persons. 
“ According to ancient Hebrew tradition, they were chief among the 
magicians who opposed Moses (Exod. 7. 11, 22).... Objections urged 
against the introduction of these names, when gravely considered, will be 
found of no weight whatever. Why was the inspired apostle not to re- 
mind Timothy of the ancient traditions of his country, and to cite two 
names which there is every reason to suppose were too closely connected 
with the early history of the nation to be easily forgotten?” Ell. — 
ἀντέστησαν (2 aor. act. intrans.)...av@loravtat. stood in opposition... 
stand in opposition, oppose. Note the force of ἀντί in compos ,—a mean- 
ing which it seldom or never has as a separate preposition. — καὶ οὗτοι, 
these also (i.e. of ἐνδύνοντεΞ), as well as Jannes and Jambres. — ἄνθρωποι 
κατεφθαρμένοι (κατα-φθείρω) τὸν νοῦν, ἀδόκιμοι Kré., men corrupted in 
mind (cf. τ Tim. 6. 5, note), reprobate (not standing the test, see Lex.) con- 
cerning the faith.— ἀλλ΄ οὐ προκόψουσιν ἐπὶ πλεῖον, But they shall not 
advance further. Although, as is said in 2. 16, they will advance to a greater 
degree of impiety, and in 3. 13, wicked men and impostors will advance upon 
that which is worse, yet what is here said is also true, that they shall not 
advance to a further degree, i.e. of mischief and evil influence, without de- 
tection and exposure, for the reason assigned in the following words. — 
ἡ γὰρ ἄνοια αὐτῶν κτέ., for their folly (want of sense) will be openly 
manifest to all, as that of those men (Jannes and Jambres) also became. 

Vv. 10, 11. Σὺ (emphat. posit.) δὲ παρηκολούθησάς (παρ-ακολουθέω) 
pov τῇ διδασκαλίᾳ, κτέ., But thou (in distinction from these corrupt 
men) didst follow (or hast followed) my teaching, leading, purpose (end pro- 


CHAPTER III. 6-15. 553 


posed), faith, patience, love, endurance, persecutions, sufferings, such (perse- 
cutions and sufferings) as befell me in Antioch, in Iconium,in Lystra; such 
persecutions as 7 endured (ὑπήνεγκα, ὑπο-φέρω). Cf. Acts 13. 50; 14. 2 fff. 
It may be supposed that Timothy was particularly well acquainted with 
these regions, and with all that befell the apostle there. Cf. Acts 16.1 ff. 
mapakoAovéw (used in various relations, both physical and mental), 
to follow closely, to follow an example; to follow with the mind, to know 
well: in all the particulars here enumerated, Timothy had known well 
the life of Paul, and had sought to follow his example. ἀγωγή, a leading, 
guiding, conducting. μακροθυμία is, I think, best rendered by the English 
word patience ; and ὑπομονή, endurance (lit. a remaining under). oia... 
οἵους, such as, what sort or manner of, Lat. gualis.— καὶ ἐκ πάντων με 
ἐρύσατο (ῥύομαι) ὁ κύριος, and from all the Lord rescued (delivered) me. 
Note 6 κύριος in the emphatic position. 

Vv. 12,13. Kal πάντες δὲ οἱ θέλοντες ζῆν (Caw) .. . διωχθήσονται 
(διώκω), And all too who wish to live piously (to lead lives of piety) in Christ 
Fesus will suffer persecution (will be persecuted). The force of kai goes w. 
πάντες, all also, or all too; δέ connects the sentences; cf. 1 Tim. 3. Io, 
καὶ οὗτοι δέ, and these also; of θέλοντες, those who wish and purpose, those 
whose will ts to live, etc. With the statement here, cf. John 15. 20, z/ they 
persecuted me, they will also persecute you ; Matt. 10. 22, ye shall be hated, 
etc.; also 1 Thess. 3. 3. ‘This declaration clearly refers to the outward 
persecutions which the apostles and their followers were to undergo; it 
may be extended, however, in a practical point of view, to all Christians.” 
Ell. — πονηοοὶ δὲ ἄνθρωποι... ἐπὶ τὸ χεῖρον. Cf. verse 9, note. — 
πλανῶντες (πλανάω) καὶ πλανώμενοι, causing to wander and wandering, 
or deceiving and being deceived. Cf. Tit. 3. 3, note. How often and how 
naturally the two — deceiving and being deceived — go together! Is the 
“being deceived ”’ any less of a misfortune ὃ 

Vv. 14,15. σὺ (emphat. posit., cf. verse 10) δὲ μένε ἐν ois. . . ἐπιστώθης 
(πιστόω), But do thou abide in the things which (ois attracted from the acc, 
to the case of the omitted anteced.) thou didst learn (or hast learned) and 
(tz respect to which) thou wast led to feel confidence (wast led to exercise 
faith). — εἰδὼς παρὰ τίνων ἔμαθες (μανθάνω), knowing (particip. causal, 
since thou knowest) from whom thou didst learn (them). Some editors 
read here παρὰ τίνος, which would naturally refer to Paul. With the plur. 
τίνων, it would include what is said inch. 1.5; cf. ἀπὸ βρέφους, verse 15. — 
Kal (sc. εἰδώς) ὅτι ἀπὸ βρέφους (βρέφος), and that from a little child (from 
an early age); ὅτι in the Vulg. is rendered as causal gaa, also by Luther 
weil; but the declarative meaning seems more natural, and is now usually 
preferred. — ἱερὰ γράμματα (made definite by the attributive clause τὰ 
δυνάμενα KE.) οἶδας, thou knowest (or hast known) the sacred writings (or 
scriptures, i.e. of the O. T.). The expression is not found elsewhere in 


554 NOTES ON SECOND TIMOTHY. 


the N. T.— τὰ δυνάμενά σε σοφίσαι (aor. infin. fr. σοφίζω) εἰς σωτηρίαν, 
which are able to make thee wise (to furnish thee with a wisdom leading) into 
salvation. — διὰ πίστεως τῆς ἐν Xp. Ino. (this clause is to be taken with 
the entire preceding one, which are able, etc.), through faith (the means 
and the only means) which is in Christ Fesus (the sphere and the only 
sphere in which true saving faith can exist). 

Vv. 16,17. πᾶσα γραφὴ θεόπνευστος κτέ., Every scripture (or All 
scripture, B.U.; the idea all scripture would be expressed regularly by 
h πᾶσα γραφή: cf. πᾶσα οἰκοδομή, Eph. 2. 21,note) being inspired of God 
(ts) profitable also, or Every scripture (is) inspired of God and profitable. 
It is by no means certain, either grammatically or logically, whether - 
θεόπνευστος is an attributive or a predicate adj. here, nor is the idea mate- 
rially changed. In the N. T. γραφή regularly refers to the O. T.; and 
the divine inspiration of that is repeatedly and emphatically affirmed in 
the N. T.— πρὸς διδασκαλίαν, κτέ., for teaching, for reproof ( for the 
refutation of error and conviction or proof of the truth ; cf. the verb ἐλέγχω, 
- Lex.; the idea is not materially changed whether we read éAeyudy or 
ἔλεγχον (Ell. et al.), yet the ending -ués denotes more distinctly ¢he act ; 
see Good., H-A.), for correction (for a setting up again, a setting right 
again), for discipline (cf. 2. 25, παιδεύοντα, note) which is in righteousness. 
This attributive implies that there may be discipline or education which 
is not 772 righteousness ; and is it not true now that very much of the déscz- 
pline or education in other books than the Bible is very far from being 
in righteousness ? Note that all which Paul here says is affirmed of the 
Old Testament. Would the careful study of the New Testament also in 
our institutions of learning be any less profitable in either of the par- 
ticulars here specified? Can we afford in a liberal (?) education to leave 
out THE Book, — that book which has exerted and is now exerting more 
influence in the world than any other book ?—tva ἄρτιος ἢ . . . ἐξηρ- 
τισμένος (ἐξ-αρτίζω, same deriv. w. ἄρτιος), that the man of God may be 
complete ( fully equipped and on hand Now, ἄρτι), for every good work made 
complete. τέλειος, complete, perfect, full-grown, in opposition to the idea 
of νήπιος : ἄρτιος, complete, in opposition to the idea of that which is par- 
tial. ἐξαρτίζω, only twice in N. T. (cf. Acts 21. 5); καταρτίζω, in nearly 
the same sense, thirteen times. 


Cu. IV. Vv. 1-8. A solemn charge to Timothy to continue 
faithful in the midst of those who pervert the truth, since Paul him- 
self will soon cease his labors and receive his reward. Vv. 9-18. 
Some special requests; items of information respecting individ- 
uals ; a reference to his trial; and an expression of confidence in 
regard to his final deliverance and future reward. Vv. 19-22. 
Salutations ; personal items ; the farewell words. 


CHAPTER III. 16—IV. 4. 555. 


Vv. 1,2. Διαμαρτύρομαι κτέ. Cf. 1 Tim. 5. 21. — τοῦ μέλλοντος τ:ρύ- 
νειν ζῶντας Kal νεκρούς, who zs about to judge living and dead ; to be 
understood, not of those who are spiritually living and spiritually dead, 
but in the literal sense, those who are still living at his final coming, 
and those who shall have departed from this life. Cf. τ Pet. 4. 5. —Kat 
τὴν ἐπιφάνειαν αὐτοῦ καὶ τὴν βασιλείαν αὐτοῦ, and (J solemnly charge 
thee) by his appearing and by his kingdom (acc. w. a verb of charging or 
conjuring ; see Gr.). The reference here seems to be to his final appear- 
ing, and to his kingdom in which we expect to reign with him. Cf. 1 Tim. 
6. 14, note on the different uses of ἐπιφάνεια. --- κῆρυξον (κηρύσσω) τὸν 
λόγον, Proclaim, publish as a herald (κήρυξ) the word. Timothy would 
have no doubt what word was meant. Note the asyndeton throughout 
this sentence, imparting life and force to each member. — ἐπίστηθι 
(2 aor. act. imperat. fr. ép-lornu:), stand by or near, be at hand, be ready 
(cf. ἐφέστηκεν, verse 6). --- εὐκαίρως ἀκαίρως (εὐ-, ἀ-, καιρός, a critical time, 
a favorable time, Lat. opportunitas), when the opportunity is favorable (εὐ-), 
when it is unfavorable (a-); be ever ready for work, whether the signs are 
favorable or unfavorable. —@deyfov (ἐλέγχω), prove, reprove, refute, con- 
vict (the word covers all these ideas), drzmg to the test. Timothy was to 
resort to the closest logical argument as well as to exhortation. — παρα- 
κάλεσον (παρα-καλέω), exhort, beseech, comfort; the word includes these 
three ideas, and which is the most prominent it would be difficult to de- 
termine. John does not use the verb, or the subst. παράκλησις, but he 
alone uses παράκλητος, imperfectly translated comforter, and in 1 John 2.1, 
advocate. May we not expect that the earnest gospel preacher will exhort, 
beseech, comfort, all in the same sermon ? --- ἐπιτίμησον (ἐπι-τιμάω), rebuke. 
In W-H. and R. V. it stands before παρακάλεσον. The word occurs often 
in Matt., Mark, and Luke; elsewhere in the N. T. only here, and in Jude 
once. —év πάσῃ μακροθυμίᾳ καὶ διδαχῇ, 7271 all patience and teaching 
(πάσῃ, every, i.e. on every occasion and to the fullest extent). Connect 
this clause with the three imperatives preceding. 

Vv. 3,4. ἔσται γὰρ Kaupds... ἀνέξονται (ἀν-έχομαι), For (introducing 
a reason for making the most of the present opportunities) there will be 
a time (a crisis) when they will not endure (will not hold up under) the 
healthful doctrine: ὑγιαινούσης, cf. 1 Tim. 1.10; 6.3; 2 Tim. 1.13; Tit. 1.9; 
2. 1, 2: διδασκαλία, as distinguished from διδαχή, signifies more properly 
doctrine (the abstract idea), while διδαχή = δίδαξις, the act of teaching: 
διδασκαλία occurs much oftener than διδαχή in the Pastoral Epistles. — 
ἀλλὰ... κνηθόμενοι τὴν ἀκοήν, but, with tickled ears (lit. tickled as to the 
ear, see Lex. κνήθω : I think the metaphor “chled is much more common 
and intelligible than ztching; we speak of a preacher who “cles the ears 
of the multitude, but not of one who makes the ears 22εἢ !—so Martin, 
aimant qu’on leur chatouille les oreilles, par des discours agréables), they 


556 NOTES ON SECOND TIMOTHY. 


will heap up for themselves teachers according to their own desires. With 
ἐπισωρεύσουσιν, Cf. σεσωρευμένα, 3.0; σωρεύσεις, Rom.12.20. ‘Heaps of 
teachers who tickle the ears” is an allusion rather more truthful than 
complimentary. This was something in the future (ἔσται «ré.). When? 
—Kal... ἀποστρέψουσιν (ἀπο-στρέφω) .. . ἐκτραπήσονται (ἐκ-τρέπω), 
and will turn away their ears from the truth and will be turned aside to the 
myths (or legends). Cf. 1 Tim. 1. 4, note on μύθοις, also 4. 7, Titus, 1. 4: 
στρέφω, to twist, toturn ; “ originally the same word with τρέπω,᾽ L. & Sc. 
Note nal... μὲν... δὲ κτέ. The καί connects the double sentence with 
what goes before, — and (two things they will do) they will not only turn 
away their ears from the truth, but will be turned aside (éx-), etc. I can 
see no good reason for giving τραπήσονται (2 fut. pass.) the force of the 
fan. Cir ὉΠ 15:0; 

Vv. 5,6. σὺ (emphatic position, zou, contrasted with those just men- 
tioned) δὲ vie κτέ., But be thou sober (free from everything that can 
stupefy, Lex. νήφω) in all things. —KaxoTdlyoov (cf. 2. 3,9), κτέ., suffer 
hardship, do the work of a preacher of the gospel. The English word evan- 
gelist has now acquired a meaning more limited than the Greek word, 
which signifies one who preaches the gospel as pastor or in any other posi- 
tion. — τὴν διακονίαν σου πληροφόρησον (πληροφορέω), thy service fully 
perform, bring to a full measure. The word ministry has now acquired a 
meaning so professional that it no longer conveys the idea of διακονία. --- 
᾿Εγὼ (emphatic) yap ἤδη σπένδομαι, For (introducing the reason for 
the preceding exhortation: Paul was soon to be called away from his 
earthly labors, hence the greater responsibility of Timothy) 7 already am 
being poured out as a drink-offering ; see Lex. σπένδω. Cf. σπονδή, a drink- 
offering ; see Philip. 2. 17, note. — Kal 6 καιρὸς τῆς ἀναλύσεώς pou ἐφέ- 
στηκεν, and the moment of my departure (the moment for me to weigh 
anchor or to break up my tent; cf. Philip. 1. 23, note on ἀναλῦσαι) 25 at 
hand. I prefer this rendering to that of the R. V., zs come. Cf. ἐπίστηθι, 
verse 2, stands by, is all but here (EN.); znstat (Vulg.); I understand 
Luther’s vorhanden to mean impending, imminent; steht nahe bevor 
(Huther) ; s’approche (De Saci). Note καιρός, the exact or critical time, 
the moment. 

Vv. 7,8. τὸν καλὸν ἀγῶνα ἠγώνισμαι (cf. 1 Tim. 6.12; in Heb. 12. 1, 
ἀγῶνα with τρέχωμεν rendered race), [have contended in (and finished, pf.) 
the good contest ( prize contest); a figure in this and the next clause drawn 
from those games with which the Greeks were so familiar. — τὸν δρόμον 
τετέλεκα, 7 have finished (have ended) the race.— τὴν πίστιν τετήρηκα 
(rnpéw), 7 have kept (as a sacred trust) the faith. Cf.1.14. With this 
triumphant passage written at the close of life, compare what Paul says 
at an earlier period in the midst of trials, 1 Cor. 9. 24-27, and, later than 
this, the record in Philip. 3. 12-14. — Aourdv . . . στέφανος. Note the 


CHAPTER IV. 5-12. 557. 


two emphatic words at the beginning and end of the sentence in Greek, 
Henceforth... the crown: ἀπόκειταί μοι, ἐς laid away (and safely kept) for 
me: ὃ τῆς δικαιοσύνης στέφανος, the crown of righteousness. Not the crown 
of the victor in an earthly contest, — the crown of laurel,—nor even the 
golden crown such as Ctesiphon proposed for Demosthenes, but ¢he crozwz 
of righteousness. The gen. is used as descriptive of the character of the 
crown, — the crown the sign of, or the proof of, the righteousness which 
is by faith, and which belongs to such righteousness. —év ἀποδώσει. .. 
ὁ δίκαιος κριτής, which the Lord, the righteous judge (the umpire who 
will make no mistake and commit no injustice), w7// award to me (will 
give freely, see Lex. ἀπο-δίδωμι) iz that day (the great day of final 
awards). —ovd μόνον δὲ ἐμοὶ ἀλλὰ καὶ πᾶσι τοῖς ἠγαπηκόσι (ἀγαπάω) 
κτέ., and not only to me, but also to all those who have loved, have welcomed 
(who shall be found at that day to have loved and welcomed) Ais apfear- 
img (used as in verse 1). That day will come to the true Christian with 
a loving, joyous welcome on his part; but how different will it be with 
him who has not accepted Christ as his Saviour, and has not welcomed 
the appearing of that day! 

Vv. 9-12. Σπούδασον (σπουδάζω)... ταχέως, Make haste, earnestly en- 
deavor (EIl., cf. 2. 15, note, Tit. 3. 12) 40 come to me quickly. The reason 
for this appears in what follows, —that he was almost alone. — Anpas 

. . ἐγκατέλιπεν (ἐγκαταλείπω, to leave behind, to forsake), For Demas 
(mentioned with Luke in Col. 4. 14, as sending a salutation; in Philem. 
24, with Mark, Luke, and others, as of συνεργοί μου) forsook (abandoned) 
. me. The feelings of Paul were evidently hurt by the conduct of Demas. 
- ἀγαπήσας τὸν viv αἰῶνα, having loved (or because he loved) the present 
world. On the meaning of αἰών, cf. Eph. 1. 21, 2. 2. Probably Demas 
would say in self-defence that “ his business engagements were too press- 
ing” to remain longer in Rome. — Θεσσαλονίκην. TZhessalonica was per- 
haps the home of Demas; so Chrys., εἵλετο οἴκοι τρυφῶν. --- Κρήσκης 
(the Greek form of the Latin word) κτέ., Crescens (sc. ἐπορεύθη) into 
Gallia (or Gaul or Galatia). It is uncertain whether Galatia or Gallia = 
Gaul is here meant. The legends respecting him are without historic 
foundation. — Τίτος eis Δαλματίαν, Zitus into Dalmatia (part of Illyri- 
cum, on the coast of the Adriatic). No reproach seems to be cast on 
these two, yet it does not appear for what purpose they had gone to these 
countries. Perhaps the threatening and increasing dangers at Rome may 
have been the cause of their departure. — Λουκᾶς (perhaps a shortened 
form of Λουκανός) ἐστὶν κτέ., Luke alone is with me. Cf Col. 4. 14, 
Philem. 24. Luke was with Paul in his second missionary journey (Acts 
16. 10) ; goes with Paul to Asia (Acts 20. 6), to Jerusalem (Acts 21. 15); 
is with Paul, after he became a prisoner, at Czesarea (Acts 24. 23), and 
at Rome (Acts 28. 16). . Here we have the last authentic information of 


558 NOTES ON SECOND TIMOTHY. 


him. Could he only have continued the narrative in Acts up to the date 
of this Epistle, or, still further, up to the date of Paul’s martyrdom! — 
“Μάρκον ἀναλαβὼν xré., Having taken up (referring probably to taking 
Mark on board ship with him; cf. ἀναλαβόντες, Acts 20. 14) Mark, bring 
(him) with thyself.—torw γάρ por... εἰς διακονίαν (the end in view, 
that into which the thoughts are directed), for he is to me useful for 
service. Although the apostle had once refused to take Mark with him 
(Acts 15. 37 ff.), yet he had since then learned to value his assistance. 
For what kind of service Mark could be useful to Paul we are not in- 
formed. — Τύχικον δὲ ἀπέστειλα (ἀποστέλλω) εἰς "Eqerov, But Tychicus 
(mentioned in Acts 20. 4, Eph. 6. 21, Col. 4.7, Tit. 3.12) Z sent into 
Ephesus. This would appear to be a second time that Tychicus had been 
sent to Ephesus; later than that mentioned in Ephesians and Colossians. 
Cf. Ell., Van Oost., Wiesinger. 

V.13. τὸν φελόνην. Both the form and meaning of this word are very 
doubtful. Perhaps the more common opinion is that φελόνης is a cor- 
rupted form of φαινόλης = Lat. penula, a thick outer garment or cloak. 
Yet Chrys. suggests another interpretation, adopted by many, that it was 
the same as γλωσσόκομον, a bag (cf. John 12. 6; 13. 29) or sack; in this 
instance, one in which the books were kept, — ἔνθα τὰ βιβλία ἔκειτο. 
This appears to me not an improbable meaning.— ὃν ἀπέλιπον... ἐρχό- 
μενος φέρε, which I left in Troas with Carpus (or at the house of Carpus, 
παρά w. the dat. often like the Latin apfud, German de, French chez), 
in coming bring (with thee).—Koal τὰ βιβλία, μάλιστα τὰς μεμβράνας, 
and the books (i.e. probably the papyrus rolls), especially the parchments 
(probably the books written on parchment, a much more valuable ma- 
terial than papyrus). Of Carpus and the journey to Troas here alluded 
to nothing more is known. The visit mentioned in Acts 20. 6 was prob- 
ably of a much earlier date, — six or more years. It has surprised some 
that Paul, with such a prospect of speedy death, should have asked 
Timothy to bring these articles, But Paul could not know how soon he 
would be put to death, and he wished, no doubt, to be active in the 
Master’s service while life and strength lasted. What a valuable legacy 
he has left to the world in the Epistles which he wrote after he first 
became a prisoner! Does not the request here exhibit the intense 
activity of his mind? 

Vv.14,15. ᾿Αλέξανδρος ὁ xadkeds... ἐνεδείξατο, Alexander the copper- 
smith (the worker in bronze or copper) showed many things to me (that were) 
evil, showed me much ill treatment (Ell.). It is not certain whether this 
Alexander was the same as the one referred to in 1 Tim. 1. 20, or as the one 
mentioned in Acts 19. 33. The name was a common one, and they may 
have been three distinct persons. The one here mentioned appears to 
have been in Ephesus at this time. — ἀποδώσει (note here the fut., not 


CHAPTER IV. 13-17. 559 


the optat. ἀποδῴη, which would express a wish) αὐτῷ κτέ., Zhe Lord will 
(the simple statement of a fact) reward him in full (amo-) according to his 
works. — ὃν καὶ σὺ φυλάσσου, against whom be thou also on thy guard, or 
of whom do thou also beware (Ἐ1].). --- λίαν yap ἀντέστη (ἀνθίστημι) τοῖς 
ἡμετέροις λόγοις, for (introducing the reason why Timothy should be on 
his guard) he greatly (exceedingly) withstood our words. The close con- 
nection with what follows suggests that Alexander may have been in 
Rome at Paul’s first defence, and may have acted violently against him. 
On that supposition τοῖς ἡμετέροις λόγοις would mean the words which 
Paul used in his first defence. They may, however, refer to something 
of an earlier date, —the words of Paul when he was preaching the gospel 
in Ephesus. Uncertain as the reference is to us, Timothy would without 
doubt understand it. . 

Vv. 16,17. ἐν τῇ πρώτῃ pov ἀπολογίᾳ, 771 my first defence (i.e. in the 
court of justice at Rome). The expression ἐν τῇ amodoyig ... τοῦ evayye- 
Alou, Phil. 1. 7, is used in a wholly different connection. — οὐδείς por παρ- 
eyévero ... ἐγκατέλιπον, 710 one came forward with me (to speak or act in 
my defence), but all forsook me; all left me behind (-κατα-) in (éy-) my 
distress. Cf. verse 10. The word a// must of course have reference to 
the Christians then in Rome. It would include that body of persons to 
whom the Epistle to the Romans had been written some years before. 
Of these no one came forward and stood by him. — μὴ αὐτοῖς λογισθείη, 
May it not be laid to their account, —such a prayer as only a Christian 
heart could utter. Cf. the words of Stephen, Acts 7.60, Lord, lay not this 
sin to their charge; and the words of our Lord, Luke 23. 34, Father, for- 
give them, for they know not what they are doing. — ὁ δὲ κύριός μοι παρέστη 
Kal ἐνεδυνάμωσέν (ἐν-δυναμόω) pe, But the Lord stood by me and made me 
powerful within (ἐν-), gave me inward power. Cf. 1 Tim. 1. 12, note. 
Though the outward man may have been weak and perishing, yet the 
inward man was made powerful. Long before this he had written to the 
Corinthians that his inward man was renewed day by day (2 Cor. 4. 16). 
How often it has happened since then that there was within the Christian 
heart a power which the world could not understand! —tva δι’ ἐμοῦ. 
πληροφορηθῇ (πληροφορέω) κτὲ., that through me the proclamation (of the 
gospel) might be fully made, and that all the gentiles might hear. Paul,a 
prisoner before a Roman court, had an opportunity such as he otherwise 
could never have had, to present publicly and fully the doctrines of 
Christianity. What a remarkable providence! And so it has often hap- 
pened in a similar manner since his day. — kal ἐρύσϑην (ῥύομαι) ἐκ στό- 
ματος λέοντος, and J was rescued out of a lion’s mouth. At this his first 
trial he was not condemned, and thus was rescued (for the time at least) 
out of a lion’s mouth. This last expression has been very differently 
understood, —as referring to the principal accuser, or to Nero, or as 


560 NOTES ON SECOND TIMOTHY. 


figurative, meaning the most imminent peril. Others (Mosheim and 
Neander) are inclined to interpret the expression literally. Considering 
the terrible and frequent public sports of that day, in which condemned — 
persons were actually compelled to fight with half-starved lions, I am 
strongly inclined to take this, and the similar allusion in 1 Cor. 15. 32 
(ἐθηριομάχησα), in the literal sense. Certainly this idea is not incredible, 
and in this view the expression has tenfold force. Still, the majority of 
scholars regard it as metaphorical. 

V.18. A general statement in close connection with the preceding 
special providence. ῥύσεταί pe ὁ κύριος κτέ., Zhe Lord will rescue me 
rom every evil work. Note the force of ἐκ, out of, and ἀπό, away from, 
departure from.— καὶ σώσει εἰς τὴν βασιλείαν κτέ., and will convey (me) 
safely (see Lex. σώζω) into his heavenly kingdom, lit. into his kingdom the 
heavenly. Paul had already entered into the kingdom of heaven as begun 
and established here on earth (cf. John 3. 5), but he had now the imme- 
diate prospect before him of realizing in full the salvation wrought by 
Christ. (Note everywhere in the N.T. the full meaning of σώζω.) This 
thought suggests to Paul, and may well suggest to every Christian, the 
following ascription of praise. — ᾧ ἡ δόξα (sc. εἴη) Kré., to whom (be) the 
glory into the ages of the ages. Amen. Cf. Gal. 1. 5, note. 

Vv. 19, 20. ΓΑσπασαι (1 aor. mid. imperat. of ἀσπάζομαι) Πρίσκαν 
κτὲ., Salute Prisca and Aquila and the house of Onesiphorus. Prisca, a 
shortened form of Priscilla, wife of Aquila, first mentioned in Acts 18. 2. 
They were with Paul in Ephesus, 1 Cor. 16.19, and were in Rome when 
Paul wrote the Epistle to the Romans; cf. Rom. 16. 3, note. Onesiphorus, 
cf. τ. 16.—”Epacros ἔμεινεν (μένω) κτέ., Lrastus remained in Corinth. 
Whether he was the same Erastus as the one mentioned in Acts 19. 22, 
and in Rom. 16. 23, is uncertain. —Tpégipov. Zrophimus went with Paul 
on his third missionary journey from Troas (Acts 20. 4) to Milétus, to 
Syria, and to Jerusalem (Acts 21. 29). Nothing more is positively known 
of him. A legend represents that he was beheaded under Nero. — ἀπέ- 
λιπὸν κτέ., 7 left behind in Miletus sick. (ἀπο-λείπω, used six times in 
N. T., rendered 20 /eave, in Hebrews to remajn: κατα-λείπω, twenty-five 
times, fo /eave, with the idea of abandonment more prominent than in 
ἀπολείπω: ἐγ-κατα-λείπω, nine times, meaning /o abandon, to forsake.) 
A reference is apparently here made to a journey later than the one men- 
tioned in Acts. Cf. 1 Tim. το 3, note. 

Vv. 21, 22. σπούϑασον mpd χειμῶνος ἐλθεῖν, Cf. verse 9, note. The 
danger of travelling late in the autumn or in the winter at that day was 
very great, and Paul had experienced this on his own voyage. — ἀσπά- 
feral σε Εὔβουλος καὶ Tiovins (the Greek form of the Latin Pudens, 
cf. Κρήσκης, Latin Crescens, verse 10) κτέ., Eubilus, and Pudens, and 
Linus, and Claudia, and all the brethren salute thee. Though they had 


CHAPTER IV. 18-22. 561 


forsaken Paul at the time of the trial, it appears that they afterwards 
visited him in prison. Linus is thought to have been the first pastor in 
Rome. Of the others nothing certain is known. Notice in the list the 
name Claudia. It is remarkable how often women appear to have been 
prominent and active in the early Church. —‘O κύριος (sc. εἴη) μετὰ τοῦ 
πνεύματός σου, Zhe Lord be with thy spirit. Remember the difference 
between σύν, iz company with, and μετά (w. gen.), 2 the midst of. CE. 
Gal. 6. 18, Philem. 25. — ἣ χάρις μεθ᾽ ὑμῶν (note here the plur., includ- 
ing Timothy and those with him), Grace be with you, —the last recorded 
words of the great Apostle to the Gentiles. 


36 


Ἢ fe 
δι 
oa 
ον 


ἘΝ 
i} 
ἢ 
[] 
ἢ 
AA 
vd 
ψ- 
ae wir 


‘ 
Ἢ 





err Wak 


Tuts Epistle was written, about 67 A.D., to Titus, who had 
been put in charge of the church in Crete. 

It gives him specific instructions for the organization and 
governance of the Cretan church. 

It was meant to convey definite apostolic authority for the 
correction of certain errors and abuses. 


Its authenticity is generally accepted. 





tii EPISTLE TO... TFEUS. 





See Bible Dictionary, art. Titus. Consult also Conybeare and Howson, and 
Farrar. 


Cuap.I. Salutation (vv. 1-4). Qualifications of elders ; specially 
imvortant in view of the character of the Cretans (vv. 5-16). 


Vv. 1, 2. δοῦλος θεοῦ, a bond-servant of God. Occurs only here in 
Paul’s Epistles ; elsewhere (cf. Rom. 1. 1) the expression δοῦλος Xp- ᾿Ιησοῦ 
(cf. also Philip. 1. 1). —améarodos ᾿Ιησοῦ Xp-, ax apostle of Jesus Christ ; 
usually, in the salutations of Paul, in the order Christ Jesus. — κατὰ πίστιν 
... θεοῦ, according to the faith of Goa’s elect, God’s chosen ones. His work 
as an apostle was in keeping with, in agreement with, the faith of God’s 
elect. The rendering, for the faith, “indicating the object of Paul’s 
apostleship”? (Van Oosterzee), seems too great a departure from the 
ordinary N. T. use of κατά w. the acc., and is by no means required by 
the connection. —kal ἐπίγνωσιν xré. (in close connection with the pre- 
ceding), and the knowledge, the definite knowledge (cf. ἐπίγνωσις and 
ἐπιγιγνώσκω, in Lex.) of the truth. It was not an uncertain, vague, specu- 
lative knowledge, like that of the various sects of philosophers, but ex- 
perimental and definite.— τῆς (agreeing w. ἀληθείας, and showing that it 
is qualified by κατ᾽ εὐσέβειαν) Kré., that which is according to piety. The 
so-called truths of philosophy and science were then, as they are now, 
often far removed from reverence and piety. With ἐπίγνωσις cf. the 
words Gnosticism, Gnostics. The antithesis of their dreams is here pointed 
out. —ém’ ἐλπίδι κτέ., vesting upon (Thayer, ἐπί w. dat. 2) the hope of life 
eternal, —a pretty sure support in all earthly trials. —%yv (referring to 
ζωῆΞ) ἔπηγγείλατο (ἐπ-αγγέλλω) κτέ., which the true God, the God who ts 
without falsehood, promised eternal ages ago, \it. before times eternal. It is 
said, somewhat captiously, I think, that no such promise was made till 
the creation of man. But howdo we know this? May not the promise 
have been made to the Son, the future Redeemer, in eternity? The pur- 
pose and the promise were naturally coeval. 


566 NOTES ON TITUS. 


Vv. 3,4. ἐφανέρωσεν (φανερόω, to make φανερός, open to sight, mani-— 
fest) 8% κτέ., but (continuative and slightly adversative) Le made manifest 
in times his own, or its own, his word ; i.e. his word (of promise) as revealed 
and embodied in Christ, and as preached in the world. idfo1s more natu- 
rally refers to θεός, but the sense does not exclude a reference to λόγον. 
— ἐν κηρύγματι, (the sphere in which and the means by which he made 
manifest) 2 a proclamation (cf. κηρύσσω and κῆρυξ) The notion of 
a proclamation by a herald should not be lost sight of in κήρυγμα and 
κηρύσσω, as distinguished from εὐαγγέλιον and εὐαγγελίζω. --- ὃ ἐπιστεύ- 
θην ἐγώ. Cf. τ Τίπι. 1. 11, ποίβ. --- κατ᾽ ἐπιταγὴν κτέ. Cf. 1 Tim. 1. 1.— 
Τίτῳ γνησίῳ τέκνῳ. Cf. Τιμοθέῳ γνησίῳ τέκνῳ, τ Tim. 1.2. The word 
τέκνῳ is thought to be a more affectionate form of address than παιδί 
would have Ὀεεη. --- κατὰ κοινὴν πίστιν, after, according to, a common 
faith ; a faith that is common to us both, in which we both have a share. 
In 1 Tim. 1. 2, ἐν πίστει, a briefer expression. — χάρις καὶ εἰρήνη. In 
1 and 2 Tim., χάρις, ἔλεος, εἰρήνη. --- Χριστοῦ ᾿Ιησοῦ τοῦ σωτῆρος ἡμῶν. 
Just above, τοῦ σωτῆρος ἡμῶν θεοῦ: also in I Tim. σωτῆρος ἡμῶν, in 
apposition w. θεοῦ. The same word predicated of the Father and of the 
Son. A comparison of the salutation in the three Epistles shows the 
freedom of style with which Paul wrote. 

Vv. 5, 6. Totrov χάριν points to what follows, ἵνα κτέ. --- Ἰζρήτῃ. 
See Bible Dict., art. Crete. —tva. . . ἐπιδιορθώσῃ (ἐπι-δι-ορθόω, to set in 
order completely afterwards), that thou shouldst further set in complete order 
the things remaining (to be set in order). — καὶ (introducing an additional 
and emphatic particular) καταστήσῃς (καθίστημι) κτέ., and from city to 
city, or in every city, appoint elders. On the word πρεσβυτέρους, see Bible 
Dict., art. Bishop. Cf.1 Tim. 3.1.— as... ϑιεταξάμην (δια-τάσσω), as 7 
arranged for thee, gave thee charge. The following words describe the 
charge, the requisites of the elders. — εἴ τις... ἀνέγκλητος (ἀν-ἐγκλητος, 
ἐν and καλέω), if any one is not accused, is without reproach. Cf. τ Tim. 
3. 10.— μιᾶς γυναικὸς ἀνήρ. Cf. 1 Tim. 3. 2, ποία. ---τέκνα ἔχων πιστά, 
having children that are faithful, trustworthy. understand πιστά here 
in the more usual and general sense, implying on the part of the children 
obedience to their parents and entire honesty. See the description in 
1 Tim. 3, 4, τέκνα... ἐν ὑποταγῇ μετὰ πάσης σεμνότητος. --- μὴ ἐν κατη- 
γορίᾳ ἀσωτίας ἣ ἀνυπότακτα, sot accused (lit. not in an accusation) of dis- 
sipation or disorderly. Note the form of ἀνυπότακτα, agreeing w. τέκνα, 
showing that these words are descriptive of the children. 

Vv. 7,8. δεῖ yap τὸν ἐπίσκοπον κτέ., For it is necessary that the one 
who superintends (the overseer, the bishop, here plainly identified with the 
elder or presbyter, verse 5) de without reproach as God’s steward. On the 
force of és, as, as if, as being, cf. Eph. 5. 28. — μὴ αὐθάδη, ot selfwilled, 
or, more strictly, se/f-pleasing (fr. αὐτός, ἥδομαι) ; μὴ ὀργίλον (ὀργή), vot 


CHAPTER I. 3-14. 567 


inclined to anger, not irritable ; μὴ πάροινον (παρά, οἶνος), not given to wine, 
not (lingering) by the side of wine ; μὴ πλήκτην, not a striker, not guarrel- 
some ; μὴ αἰσχροκερδῆ (αἰσχρός, shameful, and κέρδος, gain), not greedy 
of base gain.— ἀλλὰ κτέ. (a picture of a very different type of character), 
but a lover of the stranger, i.e. hospitable, a lover of that which is good, 
sober-minded, righteous, holy, temperate. ὅσιος, sanctioned by the law of 
nature or of God, hence holy; ἅγιος, set apart to a sacred use, hence holy. 

V. 9. ἀντεχόμενον τοῦ. . . λόγου, holding to the trustworthy word, 
(which is) according to the teaching ; Greek idiom, the according to the 
teaching trustworthy word; the teaching, i.e. the Christian doctrine as 
taught by the apostles. Cf. 2 Tim. 1. 13, 3. 14; trustworthy, because 
in accordance with the teaching. —tva δυνατὸς ἢ (subjunc. 3d pers. sing. of 
εἰμί) κτὲ., that he may be powerful (see Lex. δυνατός) both to exhort in the 
doctrine which ἐς healthful (or which gives health). Note the full meaning 
of παρακαλεῖν, to exhort, to comfort.— Kar... ἐλέγχειν, and to refute those 
who contradict; those who speak in opposition, i.e. to the doctrine which 
is healthful, the doctrine taught by the apostles. 

Vv. 10,11. Hioiv yap «ré., (And there is need of this) For there are 
many unruly persons (ἂν-υπό-τακτοι, not submissive to order), vain talkers 
or empty reasoners (ματαιολόγοι), and inward deceivers (Ell.), mind-deceivers 
(Thayer, φρεν-απάτης), especially those of the circumcision ; referring with- 
out doubt to the Judaizing party within the church, as among the Gala- 
tians. —ods Set ἐπιστομίζειν, whom it is necessary, is one’s duty, to curb 
(ἐπι-στομίζω, to bridle or stop up the mouth, to reduce to silence, Thayer). — 
οἵτινες ... ἀνατρέπουσιν, since they overturn whole houses, i.e. houscholds, 
Samilies. —8Bacxovtes κτέ., by teaching (particip. denoting means) things 
which it is not proper (to teach). Note the negative μή here, after the 
relative pron., as oftenin N.T. The careful student will notice in general 
how much oftener μή is used in the N. T. than in classic Greek a few 
centuries earlier. An excellent article by Professor Gildersleeve on the 
encroachments of the negative μή in later Greek will be found in the 
American Philological Journal, Vol. II. No. 5. --- αἰσχροῦ κέρδους χάριν, 
for the sake of disgraceful gain,—the unworthy motive of these false 
teachers. How they made money by it we are not informed ; perhaps 
by seeking to vindicate the propriety of sensual indulgences. Some simi- 
lar teachings seem to have been justified by a party in the Corinthian 
eure. Cf..1.Cor. 6. 12-ff. 

Vv. 12-14. εἶπέν τις κτέ., lit. A certain one of them (i.e. of the Cre- 
tans), ὦ prophet peculiar to (or belonging to) them, said. — Note the 
following quotation as forming in the Greek a complete hexameter 
verse :—~ 

Κρῆτες dlel ψεῦσίται, κακὰ | θηρία, | γαστέρες | ἀργαί, 
LOO NS oS τς ee er eer ee (Fe ey [ee 


568 NOTES ON TITUS. 


Cretans are always liars, evil beasts, slothful bellies (EN.), idle gluttons (R.V.). 
See Thayer, γαστήρ, a gormandizer, a man who is, as it were, all stomach. 
For an account of this remarkable prophet and poet, see Classical Dict., 
art. Epimenides. The citation is referred by Jerome to a work entitled 
Περὶ Χρησμῶν (Concerning Responses of Oracles). —% μαρτυρία αὕτη 
nré., This testimony is true. Note here the plainness and frankness of 
Paul.—8v ἣν αἰτίαν κτέ., For which cause (i.e. because the traits of the 
people are such) veprove them with severity. Paul did not always approve 
of flattering words. ἀποτόμως, adv. fr. ἀπο-τέμνω, to cut off, sever. — ἵνα, 
ὑγιαίνωσιν κτέ., that they may be sound, healthful, in the faith ; the end in 
view in the severe reproof.— μὴ (note again this neg.) προσέχοντες KTE., 
not giving heed to, etc. Cf. 1 Tim. 1. 4. --- ἐντολαῖς ἀνθ-, commandments 
of men. “The context seems clearly to show that these ἐντολαί were of 
a ceremonial character, and involved ascetical restrictions,” Ell. — ἀπο- 
στρεφομένων τὴν ἀλήθειαν, turning themselves away from the truth. (See 
Lex. ἀποστρέφω. Cf. 2 Tim. 1.15, ἀπεστράφησάν με.) More freely ren- 
dered, who turn away from the truth. ᾿ 

Vv. 15, 16. These verses are suggested by the allusion in verse 14.— 
πάντα καθαρὰ κτέ., 411] things are pure (with special reference to meats 
and drinks) to those who are pure. Cf. Rom. 14. 20.— τοῖς δὲ μεμιαμμέ- 
vous (μιαίνω) Kré., but to those who are defiled and without faith (i. €. a 
Christian faith) xothing is pure. And the reason for this statement is 
given in what follows; not, indeed, in the form of a reason, but as the 
statement of an explanatory fact. —@AAG μεμίανται κτέ., but they have 
been (and are) defiled, both their mind and their conscience. The order, by 
the inversion of subject and predicate, makes both parts of the sentence 
emphatic. Note also the unusual position of αὐτῶν, --- so far as relates to 
them, both mind and conscience, etc. Observe that νοῦς is not the pure in- 
tellect, the thinking faculty alone, but includes with this the feelings, the 
heart; see Lex. voids. — θεὸν ὁμολογοῦσιν κτέ. Note the asyndeton. A 
proof that they are defiled is pointedly introduced. Zhey profess (or con- 
fess) that they know God, but by their works (i.e. practically) they deny 
(Aim), or deny (that they know him). — βδελυκτοὶ ὄντες κτέ., being (since 
they are) abominable (disgusting, βδελυκτοί only here in N. T., akin to 
βδελυγμία, nausea, filth, nastiness), and disobedient, and, with respect to every 
work that is good, disapproved (not standing the test). ἀδόκιμος is found 
only in the Epistles of Paul, and in Heb. 6. 8, and is variously rendered 
reprobate, rejected, castaway. 


Cu. II. Instructions suited to the aged men and women, to the 
young, to servants (vv. I-10); enforced by a reference to the grace 
of God (vv. 11-14). A word to Titus respecting his personal bear- 
ing in giving all the above instructions (v. 15). 


CHAPTER I. 15—II. to. 569 


Vv. 1.2. Σὺ δὲ λάλει (pres. imperat. denoting something continued), 
But do thou (emphat.) speak the things which are becoming the sound, the 
healthful doctrine (in distinction from all the corrupt teachings just re- 
ferred to). —mpecBiras (fr. πρεσβύτης, not the same as πρεσβυτέρους)... 
εἶναι, κτὲ., that aged men be (acc. w. the infin., explanatory of &) ¢emperate, 
grave, sober-minded, sound, healthful, in faith, in love, in endurance, or, as 
dat. of reference, 272 respect to faith, etc. If I mistake not, ὑπομονή corre- 
sponds more nearly in meaning to our word exdurance (cf. ὑπομένω, 
usually rendered 20 endure), and μακροθυμία to the word fatience (cf. 
μακροθυμέω and cognate words, Matt. 18. 26, 29, Acts 26. 3, 1 Thess. 5. 14, 
Jas. 5. 7, 10, Heb. 6. 12, 15). 

Vv. 3-5. πρεσβύτιδας (πρεσβῦτις) κτὲ., sc. εἶναι, that aged women in 
like manner be in their deportment (“not only in their apparel, but also 
in their whole deportment,” Van Oost.) reverent (befitting that which is 
sacred), not calumniators (διαβόλους is certainly a very strong word, con- 
sidering its ordinary use in the N. T.), and not enslaved to much wine. 
That such exhortations should seem necessary and proper is very sur- 
prising. What a picture do they present of the condition of woman in 
that day, before Christianity had wrought such great changes ! — καλοϑι- 
δασκάλους, “eachers of that which is good (i.e. in their own proper sphere, 
whatever that might be). We need not suppose that Paul here contra- 
dicts what he wrote to Timothy, 7 do not permit a woman to teach, τ Tim. 
2. 12, note. —tva σωφρονίζουσιν (note here the indic. after ἵνα) κτέ., 
that they may make sober-minded, may train, teach, the young (women) to be 
lovers of their husbands, lovers of their children, sober-minded, chaste, workers 
at home, kind, subject to their own husbands, to the end that the word of God 
may not be blasphemed,— exhortations especially needed then and there. 

Vv. 6-8. Τοὺς νεωτέρους κτέ., The younger men in like manner exhort 
to be sober-minded. 1 think it much better to place a comma or colon be- 
fore περὶ πάντα, and to connect these words with what follows. παρεχό- 
μενος agrees w. the subj. of παρακάλει (imperat.). — ἐν τῇ διδασκαλίᾳ 
ἀφθορίαν (sc. παρεχόμενος), κτὲ., in thy teaching showing, presenting, un- 
corruptness, gravity, sound discourse that cannot be condemned. —tva 6 ἐξ 
ἐναντίας ἐντραπῇ (ἐντρέπω), 771 order that he who is of the opposite (party) 
may be (turned within, i.e. led to reflect and thus) made ashamed. ἐξ 
ἐναντίας : cf. Mark 15. 39. Winer understands an ellipsis of χώρας, but 
that is hardly satisfactory. The expression has fully an adverbial sense, 
like many others where χώρα or ὅδός, or some other familiar word, may 
have been originally expressed. — ἔχων... φαῦλον, having, or since he 
has, nothing to say concerning us (that is) evil. 

Vv. 9,10. Δούλους... ὑποτάσσεσθαι (sc. παρακάλει), κτέ., Bond-ser- 
vants (exhort) to continue in subjection to their own masters, in all things to 
be well pleasing, not contradicting, not laying aside for themselves. The 


570 NOTES ON TITUS. 


expression in common use now would be not pilfering ; not purloining 
(R. V.) is not a common expression, and by many persons would not be 
understood. — ἀλλὰ... ἀγαθήν. but showing all good faith, faithfulness, 
fidelity. —Wa...koopaow ἐν πᾶσιν, that they may in all things adorn, 
be an ornament to. A genuine Christian life is always an ornament to 
the Christian profession and doctrine. It would be especially marked in 
those days when seen in the bond-servants,— the slaves. No stronger 
proof of the transforming power of the Christian religion could be found. 
- τὴν διδασκαλίαν. .. θεοῦ, the doctrine, that of our Saviour God ; “not 
Christ distinctively, but God in his whole indivisible essence,” Van Oost. 
Note the emphatic position of ἐν πᾶσιν. 

Vv. 11, 12. ᾿Επεφάνη (ἐπι-φαίνω) yap «ré., (And there is such a doc- 
trine from such a source) For the grace of God appeared (came suddenly 
into view, L. & Sc.).— σωτήριος (adj. of two endings) πᾶσιν ἀνθρώποις, 
offering salvation, or as a means of salvation, to all men. ‘“‘ The univer- 
sality of the provision and offer of the gospel was a dear thought to the 
apostle,” Van Oost. It is far simpler and more natural grammatically to 
connect πᾶσιν ἀνθρώποις w. σωτήριος than w. ἐπεφάνη. --- παιδεύουσα ἡμᾶς, 
disciplining us, chastening us. Cf. 1 Cor. 11. 32, 2 (οΥ. 6. 9, Heb. 12. 6,7, 10: 
διδάσκω, to teach ; παιδεύω, to teach, united with the idea 20 chasten, disci- 
pline.— ἵνα ἀρνησάμενοι (ἀρνέομαι) .. . ζήσωμεν (ζάω), 2 order that, 
having renounced impiety and the lusts, the desires, of the world, we may live 
soberly and righteously and piously in the present world (in the now era). 
On the meaning of αἰών, see Eph. 1. 21, 2. 2, notes. 

Vv. 13-15. προσδεχόμενοι κτέ., while expecting, or looking for, the 
blessed hope (i. e. the realization of the blessed hope, the hope that makes 
one happy) and appearing of the glory (ris δόξης both w. ἐλπίδα and w. 
ἐπιφάνειαν). --- τοῦ μεγάλου θεοῦ Kal σωτῆρος ἡμῶν Χριστοῦ ᾿Ιησοῦ, 
of our great God and Saviour Christ Jesus. This is the simplest and most 
natural construction grammatically; one article, τοῦ, with both genitives, 
and the pron. ἡμῶν limiting both. Thus in the beginning of this verse 
we have one article, τήν, w. both nouns, and one gen., τῆς δόξης, limiting 
both. In Eph. 1. 3, I prefer the same const., 6 θεὸς καὶ πατὴρ τοῦ κυρίου 
ἡμῶν κτέ., the God and Father of our Lord Jesus Christ (so R.V.). The 
note of ΕἸ]., also of Van Oost., on the verse before us, presents strongly 
the view above given; so also Calvin, Wiesinger, Tholuck, Ebrard, et al. 
With this construction, Jesus Christ is termed our great God and Saviour. 
The order Ἰησοῦ Χριστοῦ, Jesus Christ, st. Xp- Ἰησοῦ, is preferred by 
W-H., and adopted in the R. V. Winer and some others, for doctrinal 
reasons, reject the above, although acknowledging that it is the simplest 
grammatical construction, and read, of the great God and of our Saviour 
Sesus Christ. They think Paul “could not have called Christ ¢he great 
God.” Yet see Rom. 9. 5, Col. 1. 15-20, 1 Tim. 3. 15, 16. ‘The one who 


CHAPTER ΤΕΣ 11 ΞΕ: -z. 571 


could write these words could certainly, I think, call Jesus Christ our 
great God and Saviour. I prefer, therefore, the simplest construction of 
the Greek sentence. I think doctrinal considerations will generally take 
care of themselves if we adhere closely to the Greek. On the question 
when Paul expected this glorious appearing, and what he really meant by 
this language, see note on 1: Tim. 6. 14. — ὃς ἔδωκεν ἑαυτὸν ὑπὲρ ἡμῶν. 
Cf. 1 Tim. 2. 6, note.—tva λυτρώσηται (λυτρόω) ἡμᾶς, that he might 
redeem (ransom) us: aor. denoting an accomplished fact ; mid. voice, for 
himself. — ἀπὸ (from, away from) πᾶσης ἀνομίας, (and remove us away) 
Srom all (or every) iniquity. —Kai καθαρίσῃ (καθαρίζω) Kré., and purify 
(aor. again) for himself a people for his own secure possession. Cf.1 Pet. 2.9, 
λαὸν εἰς περιποίησιν. The rendering a peculiar people uses the word Ze- 
culiar in the sense of the Latin Zeculiaris. περιούσιος only here in N. T.— 
ζηλωτὴν xré., an emulator, a zealous admirer of, etc. —Tatra λάλει καὶ 
παρακάλει καὶ ἔλεγχε (pres. imperat. denoting what was to be continued, 
habitual), Zhese things (referring to the entire chapter) speak, and urge, and 
prove. The simplest const. grammatically is to take ταῦτα as the object 
of the three verbs; and éAéyxw in its primary sense, fo examine, to test, 
may, it seems to me, be rendered as above. Certainly the const. of the 
sentence suggests this rendering. Many, however, take ταῦτα as the obj. 
of λάλει only: speak these things, and exhort and reprove.— μετὰ, πᾶσης 
ἐπιταγῆς, with all authority, asa divine command. Cf. τ. 3, 1 Tim. 1. 1. 
- μηδείς σου περιφρονείτω (repi-ppovéw, only here in N. T.), Ze¢ no one 
despise thee. Cf. 1 Tim. 4.12, where the same thought is probably con- 
veyed, although kata-ppovelrw is there used, A man, although young, 
may be so earnest, so consistent in his entire ‘life, and so devout, that no 
man can despise him. 


Cu. III. Further instructions which Titus is exhorted to give 
to believers, reminding them of their former condition and of the 
mercy of God in rescuing them. He is exhorted to withdraw from 
any man who causes divisions (vv. I-11). Some special personal 
requests (vv. 12-15). 


Vv. 1,2. Ὑπομίμνησκε. .. ὑποτάσσεσθαι, Put them (the Christians 
in Crete) 7 mind to be subject (pres. infin. to continue in subjection) to 
governments, to authorities. ‘This exhortation (so emphasized in the Epistle 
to the Romans, ch. 13) is thought to have been quite important in Crete 
at this time. — πειθαρχεῖν (πειθαρχέω, fr. πείθω and ἀρχή), to be obedient. 
Van Oosterzee suggests that ὑποτάσσεσθαι indicates the internal disposi- 
tion, πειθαρχεῖν the external act. I should certainly reverse this distinc- 
tion, — the latter word denoting the spirit of obedience, the former the 
external condition. — πρὸς πᾶν ἔργον κτέ., for every work (that is) good 


- 


572 NOTES ON TITUS. 


(πρός w. the acc., 2 approaching every work that ts good) to be in readiness. 
— μηδένα βλασφημεῖν, 10 speak injuriously of, to slander, no one. This 
does not forbid our speaking the plain truth of wicked men and their 
conduct. In this respect no one ever spoke more plainly and pointedly 
than our Lord. But we are forbidden to malign others, to set them ina 
false light. —dpéxous εἶναι, ἐπιεικεῖς κτέ., 20 be peaceful (not contentious), 
reasonable ( gentle, forbearing, cf. Phil. 4, 5, note, 1 Tim. 3. 3), showing all 
meekness, etc. (ἐνδείκνυμαι, to show forth what is one’s own, something 
within (év), not something put on, a mere surface). 

V. 3. ἦμεν (emphatic position, WE WERE, contrasted with the better 
present) γάρ (introducing a reason for the exhortation in verse 2) ποτε 
καὶ ἡμεῖς κτέ., Hor we were once, we also, without reflection, foolish. Cf. 
Rom. 1. 14, Gal. 3. 1, 3, 1 Tim. 6. 9. — ἀπειθεῖς, πλανώμενοι, disobedient, 
wandering, errantes (Vulg.), going astray (B. U.), decetved (R. V.). Yet 
the usual word for deceive is ἀπατάω or ἐξαπατάω. Cf. τ Tim. 2. 14, 
1 Cor. 3. 18, et al. πλανώμενοι may, however, be pass., and mean made 
to wander, led astray (see Lex. Thayer); and this is closely akin to the 
idea, deceived. — δουλεύοντες (being δοῦλοι, bond-servants) . . . ποικίλαις, 
serving manifold inordinate desires and appetites. ἐπιθυμία (cf. ἐπιθυμέω) 
is general, denoting any strong desire ; usually, however, some improper 
desire: ἡδονή, pleasure, properly sensual pleasure. The word dusts, as 
usually understood, would be rather a translation of jdovats than of ἐπι- 
Ovutars. —év κακίᾳ Kal φθόνῳ διάγοντες, passing the time in malice (cf. 
Eph. 4. 31, note) azd envy.—ortvynrot, μισοῦντες κτέ., abhorred, and 
hating one another: μισέω, the generic word 20 hate ; στυγέω, to hate with 
loathing or a shredder, to abominate, abhor, detest. What a picture, and yet 
no doubt a true one, of their condition in heathenism, and what a con- 
trast to the Christian ideal! Note also that Paul here uses the Ist pers. 
plur, ἦμεν, we were, thus including himself. 

Vv. 4,5. ὅτε δὲ xré., But when (the sentence begun as subordinate 
without a corresponding principal sentence) the kindness and love for man 
of our Saviour God appeared. The reference here, as appears from verse 6, 
διὰ xré., must be to God the Father. — οὐκ ἐξ ἔργων κτὲ. (connect closely 
in thought with ἔσωσεν ἡμᾶς), not asa result of works, those in righteous- 
ness, which WE had done. (Note the emphatic position of ἡμεῖς.) --- ἀλλὰ 
ενν ἔσωσεν (σώζω) ἡμᾶς, but according to his own mercy he saved us (τὸ 
αὐτοῦ ἔλεος, the mercy of himself, his own mercy ; κατὰ κτέ., according to, 
in accordance with, etc.).— διὰ λουτροῦ παλινγενεσίας Kré., through the 
laver (or washing, R.V., bathing, B. 15.) of regeneration ; “a reference to 
baptism, which might all the more easily be exhibited as a laver, λουτρόν, 
since it was originally performed by the entire submersion of the person 
baptized,” Van. Oost.— καὶ ἀνακαινώσεως πνεύματος ἁγίου, and renew- 
ing of the Holy Spirit. Notice the close connection of the two ideas, — 


CHAPTER III. 3-11. 573 


the outward sign or act (the washing or bathing), and the inward experi- 
ence. Cf. Eph. 5.26, note. It is not certain grammatically whether ἄνα- 
καινώσεως is better viewed as governed by λουτροῦ or by διά. I prefer 
the former, making παλινγενεσίας and ἀνακαινώσεως in the same const., 
gen. objective (the laver pointing to, signifying, regeneration and renewing), 
while πνεύματος ἁγίου is gen. of source. The clause may be rendered, 
but according to his own mercy he saved us through the laver, signifying 
regeneration and renewal from the Holy Spirit. The idea of the laver 
very naturally occurs here after the description in verse 3: madwyevecta, 
regeneration, the beginning of a new life; ἀνακαίνωσις, the act of making 
new, 1. 6. progress in the divine life. 

Vv. 6,7. οὗ (attracted to the case of the antecedent, πνεύματος) ἐξέ- 
xeev (ἐκ-χέω) ἐφ᾽ ἡμᾶς κτέ., which he poured out upon us richly through 
Fesus Christ our Saviour. It is worthy of note that σωτήρ is predicated 
both of the Father and of the Son, but not of any mere human being. 
Cit iim. 1. 1, 2.3, 4.10, 2 Tim. 1. to, Tit. 1. 3, 4, 2. 10, 13, 3. 4,6.— 
ἵνα δικαιωθέντες κτέ., chat (the purpose of that which is affirmed in 
verses 5 and 6) being declared righteous by the grace of that One we may be 
made heirs, according to hope, of eternal life. ἐκείνου, referring regularly to 
something remote, here refers, I think, to the subject of ἔσωσεν and 
ἐξέχεεν. It seems more natural to connect ζωῆς w. κληρονόμοι rather 


than w. ἐλπίδα. > 
Vv. 8,9. πιστὸς ὁ λόγος, an emphatic confirmation of what precedes. 
Cf. 1 Tim. 1. 15, note.—Kal περὶ τούτων... διαβεβαιοῦσθαι (δια-βε- 


βαιόομαι), and concerning these things (mentioned above) J desire thee to be 
positive (L. δὲ Sc.), to affirm strongly, assert confidently (Thayer). —twa 
φροντίζωσιν ... οἱ πεπιστευκότες θεῴ, 27 order that those who have placed 
faith in God may be thoughtful to take the lead in good works (to stand at 
the head of, etc.). Such seems to me to be the meaning of καλῶν ἔργων 
προΐστασθαι. Cf. L. ἃ Sc., Thayer. If we can generally render πιστεύω 
so as to show its radical connection in form and meaning with πίστις, 
Saith, it will, I think, be decidedly better than to render it de/‘eve, which 
is so remote, in form and some of its meanings, from the word /aith. — 
ταῦτά ἐστιν κτὲ., These things, these instructions, are good and profitable 
to men, in contrast with what follows. — μωρὰς δὲ ζητήσεις... περιΐστασο 
(περι-ἴσταμαι, to stand around so as not to come in contact with, zo avoid), 
but foolish questionings (investigations), and genealogies, and strife, and fight- 
ings (contentions) about the law avoid.— εἰσὶν (note the ν movable before 
a consonant in N. T.) yap... μάταιοι (adj. of two endings), for they are 
unprofitable and vain (empty). 

Vv. 10,11. αἱρετικὸν ἄνθρωπον ... παραιτοῦ (παραιτέω), A man who 
causes dissensions (by the means just referred to), after a first and second 
admonition, shun (beg off from). Note the use of μίαν here in the sense 





574 NOTES ON TITUS. 


of πρώτην : often so in N. T. —ei8as (agrees w. the subj. of περιΐστασοὴ 
ὅτι ἐξέστραπται κτέ., knowing (since you know) that such a man is per- 
verted (see Lex. ἐκ-στρέφω), and sins (keeps on sinning) when (or et, 
self-condemned. 

Vv. 12,13. Ὅταν πέμψω (aor. subjunc.) κτέ., When 7 shall have sent 
to thee Artemas or Tychicus (apparently to take the place of Titus in Crete 
during his absence). Of Artemas nothing more is known. ‘Tychicus, 
“the beloved brother and faithful servant in the Lord,” is mentioned in 
Eph. 6. 21, Col. 4. 7, 2 Tim. 4. 12. — σπούδασον (σπουδάζω) .. . εἰς Νικό- 
πολιν, make haste to come to me into Nicopolis. There were three cities of 
this name, — one in Cilicia, one in Thrace, one in Epirus. Probably the 
last is here referred to. See Ell., Conyb. and Howson, Van Oost. — 
ἐκεῖ yap... παραχειμάσαι (mapa-xeudlw), for there [ have decided to pass 
the winter. ἐκεῖ, there, indicates that he was not yet at that place; but 
where he was, we are not able to determine. The expression suggests, in 
regard to time, that the letter may have been written in the autumn. It 
would certainly seem that Paul was not at this writing in prison in Rome. 
— Ζηνᾶν tov νομικόν, Zenxas the lawyer, of whom nothing more is now 
known. — καὶ ᾿Απολλὼν (or ᾿Απολλώ, nom. ᾿ΑπολλώΞ) κτὲ., and Apollos 
zealously (or diligently) send forward, providing them with means for the 
journey, as the next clause indicates. For other instances of this use of 
προπέμπω, cf. Rom. 15. 24, 1 Cor. 16. 6 and 14, 3 John 6.— twa... λίπῃ 
(λείπω), that nothing may be wanting to them. Whether Titus personally’ 
possessed the means, or whether he solicited help from the church, is not 
stated. For other notices of Apollos, see Acts 18. 24; 19.1; 1 Cor. I. 12; 
3 4, 5,6, 22; 4.6; 16.12, He is thought by many to have written the 
Epistle to the Hebrews. 

Vv. 14, I5. μανθανέτωσαν (μανθάνω) δὲ καὶ “οἱ ἡμέτεροι, And let those 
also who belong to us learn, i.e. the brethren in Crete, they also (καί) as 
well as the Christian churches elsewhere. — καλῶν ἔργων προΐστασθαι. 
Cf. verse 8, note. —eis Tas ἀναγκαίας χρείας, for (with a view to) necessary 
wants (or uses); to take the lead in good works, so as to supply the necessary 
wants, or so as to furnish the means for necessary uses. The prevailing 
meaning of χρεία in the N. T. is need, necessity, lack, want, and I much 
prefer that signification here.— wa μὴ ὦσιν (εἰμί) ἄκαρποι, chat they 
may not be without fruit ; that their lives may not be like barren trees, 
bearing “ nothing but leaves.” They were to act in the particular referred 
to in verse 13, and thus help to form the habit of Christian activity and 
benevolence. —’ Ασπάζονταί σε of per’ ἐμοῦ πάντες, Those with me (who 
they were we have no knowledge) salute thee. —&omacat (aor. imperat. 
mid. 2d pers. sing.) κτέ., Salute those that love us in the faith (our Chris- 
tian brethren). —‘H χάρις... ὑμῶν (sc. εἴη), Grace be with you all. “ The 
key-note on which the Pauline Epistles usually close.” Van Oost. 


PHILEMON. 


Tuis Epistle was written from Rome, about 62 A.D. 

It was directed to Philemon, at Colossae, in behalf of his 
slave Onesimus, who had run away to Rome, and there had 
become a Christian through Paul’s preaching. 

It is one of the most exquisitely beautiful letters in the 
whole range of literature. Delicacy, courtesy, sympathy, tact 
and broad humanity are singularly combined. 

Its authenticity has never been seriously questioned. 





foe  ΡΙΒΕΓΙ TO PHIEEMON. 





“Α masterpiece of persuasive tact and delicacy, and an enduring model of truest 
Christian courtesy.” Ell. 


For the literature relating to this epistle, see Bible Dictionaries, and especially 
Hackett’s introduction in Lange’s Commentary. Time and place of composition, 
same as of Ephesians and Colossians. 


OUTLINE: 


VersEs 1-3. Address and salutation.—Verses 4-7. A strong 
expression of Christian fellowship. —Verses 8-21. The main topic 
of the epistle, —a plea for Onesimus. —Verses 23-25. Request 
for a lodging, greetings, and closing wish. 


Vv. 1, 2, 3. δέσμιος Xp- Ἴησ-, a prisoner of Christ Fesus, i.e. on account 
of, because of etc.; gen. of source or cause. Cf. Eph. 3. 1. The ex- 
pression was calculated to excite the sympathy of Philemon. It was 
quite unnecessary for Paul here to refer to his apostolic authority. — 
καὶ Τιμόθεος ὁ ἀδ-, ad Timothy the brother, probably acquainted with 
Philemon personally. Cf. Col. 1.1, Phil. 1.1. —@wWqpov .. . ἡμῶν, fo 
Philemon, our beloved and fellow-worker (ἡμῶν w. τῷ ἀγ- and συνεργῷ. 
So Meyer et al.), or the beloved and our fellow-laborer (ἡμῶν w. συνεργῷ 
only. So Hackett et al.).—kal ᾿Απφίᾳ τῇ ἀδελφῇ κτέ., and to Apphia 
our sister, or the sister (in Christ), and to Archippus our fellow-soldier. 
Apphia was probably the wife of Philemon; Archippus, probablf pastor 
of the church in Colossae. Cf. Col. 4.17.—kal ty... ἐκκλησίᾳ, ad 
to the church in thy house, i.e. the house of Philemon, the person first 
and principally addressed: κατά, w. the acc., extension through. Cf. Rom. 
16. 5, Col. 4. 1 5, notes. —yxdpis ὑμῖν Kré., sc. εἴη, Grace be to you and peace 
etc.,— Paul’s ordinary form of salutation. In closing an epistle, we usually 
find werd w. the gen., st. dat., with you, in the midst of you, or with your 
spirit, instead of 20 you. 


37 


578 NOTES ON PHILEMON. 


Vv. 4, 5. εὐχαριστῶ «ré., cf. Phil. 1. 3, note. The same word is still 
in common use in modern Greek. — πάντοτε should not, I think, be sepa- 
rated by a comma, either from what goes before or from what follows. — 
μνείαν σου ποιούμενος is usually rendered, making mention of thee ; but 
with other words than ποιοῦμαι, μνείαν is rendered remembrance. Cf. 
Phil. 1. 3, 1 Thess. 3. 6, 2 Tim. 1.3. I do not think the expression im- 
plies either here or elsewhere any actual menzion of a name, or even any 
form of words, in the prayers of the apostle. A lit. rendering would be, 
making to myself (mid.) a remembrance of thee. This is all which the 
words imply, —a simple calling to mind.— ἐπί w. gen., often of time, 
see Lex. —dxotwv xré., hearing of etc. (particip. denoting cause), —the 
reason for the thanksgiving. — σοῦ τὴν ἀγάπην, thy Christian love. CE. 
Col. 3. 14.-- καὶ τὴν πίστιν ἣν ἔχεις mpds... εἰς κτέ., and the faith 
which thou hast toward the Lord Fesus and toward all the saints: πρός 
denotes simply direction towards ; eis, entering z#to. In his daily walk, 
Philemon mingled with the saints, entered into the midst of them, ex- 
hibiting both his own Christian faith and imparting greater strength to 
their faith. I cannot by any means adopt the const. called chzasm, or chi- 
asmus (see Winer, § 50. 2), by which σοῦ τὴν ἀγάπην is connected only w. 
εἰς πάντας τοὺς ἁγίους, and τὴν πίστιν only w. πρὸς τὸν κύριον Ἴησ-. The 
remark of Meyer, that Paul was fond of a change of prepositions, is 
undoubtedly true; but this does not obliterate the distinction between 
them, though there may be no emphasis on the distinction. Cf. Rom. 
3. 30, Gal. 2. 16, note on ἐκ and διά. 


V. 6. ὅπως κτέ., connect w. ἐπὶ τῶν προσευχῶν μου, prayers, that etc. — 
ἡ κοινωνία... γένηται, that the communication, or fellowship, of thy faith 
may become effectual: ἣ κοινωνία, the sharing, the fellowship, the communti- 
cation. Α life of faith in any church, or any community, has the effect 
to impart the same faith to others; to strengthen their faith. Thus, 
whether we render the expression, the communication of thy faith, or the 
fellowship of thy faith, the idea is plain and rests on a truth which we 
all recognize : évepyhs, active, working, effective.—év ἔπιγνώσει κτέ. (the 
sphere in which his faith was to be effective), zz a definite knowledge of 
everything good which is among you (or which is in us, ἡμῖν), in a recog: 
nition of everything good. ‘Those who are without a Christian faith fail in 
such regognition, and make sad mistakes; often taking evil for good and 
good for evil. —eis Χριστόν, the end in view, for Christ ; for his honor, 
for the advancement of his kingdom. Connect this last clause, which has 
the emphatic position, with the entire final sentence, ὅπως κτέ. 

V.7. χαρὰν yap κτέ., For [had much joy (when 1 heard of thy love 
and faith): γάρ refers naturally to the entire preceding sentence, —the 
thanksgiving and prayer (verse 4), the reason for it (verse 5), and the sub- 
ject of the prayer (verse 6).— kal παράκλησιν ἐπὶ xré., and comfort, or 


VERSES 8-14. 579 


encouragement (both ideas belong to the word) zz ‘hy dove : lit. upon ete. 
as a foundation for the comfort and encouragement. —$6tt κτὲ., because 
(introducing a fuller explanation of ἐπὶ τῇ ἀγάπῃ σου) the hearts of the 
saints have been refreshed through thee, brother: τὰ σπλάγχνα, as distin- 
guished from καρδία, denotes more prominently the idea of affections (cf. 
Phil. 1. 8, note) : ἀναπέπαυται (ἀνα-παύω) have taken rest, and thus have 
been refreshed. Note the form ἀδελφέ, St. Att. ἄδελφε. 


Vv. 8,9. Introducing the main object of the epistle.— Διό (= δι᾽ 8), 
On account of which, wherefore (because I have had so much joy and 
encouragement in thy Ἰἰονε). --- πολλὴν . . . ἔχων (concessive) κτέ., though 
7 have, or might have, much boldness, much frankness, in Christ (the sphere 
and the only sphere in which he would have this boldness) 20 enjoin on 
thee (with apostolic authority) that which is befitting (τὸ ἀνῆκον, fr. ἀν-ἤκω, 
cf. Eph. 5. 4, Col. 3. 18). — 8a τὴν ἀγάπην κτέὲ., (yet) on account of our 
Christian love. I understand this of the love which each had for the other : 
τήν, an unemphatic possessive pronoun.—paddAov παρακαλῶ, J rather 
(rather than command) deseech (thee), exhort (thee). Cf. παράκλησιν, Verse 7. 
I prefer here the punctuation of W-H., placing a comma after παρακαλώ, 
and at the end of the verse ἃ comma and dash. —Towotros ὧν κτέ., being 
such (a person, such as I actually am, and presenting myself) as Paul 
an elder, and now a prisoner also of Christ Fesus. The whole address is 
adapted to excite sympathy, affection, confidence: τοιοῦτος... ws, are not 
to be understood as correlative (st. és, οἷος or ὅς would be the word for 
that idea); but, as I have indicated above, independent clauses. I cannot 
adopt the word améassador as a rendering of πρεσβύτης in this sentence. 


Vv. 10, 11, 12. παρακαλῶ oe (a resumption of παρακαλῶ above) περὶ 
κτὲ., J beseech thee for my child, my own child (Ἐ]., Alf., Meyer), whom 
I begat in my bonds, Onesimus. The clauses introductory to the name of 
the unfaithful, runaway servant, and the reservation of the name to the 
end of the verse, are worthy of note.— τὸν ποτέ σοι ἄχρηστον, νυνὶ δὲ 
Kré., the one once unprofitable to thee, but now both to thee and to me profit- 
able, whom I have sent back to thee (epistolary use of ἀνέπεμψα). --- αὐτόν 
(emphat. Note the omission of σὺ 5&. . . προσλαβοῦ). Cf. Lex. intensive 
use of αὐτός. --- τοῦτ᾽ ἔστιν τὰ ἐμὰ σπλάγχνα, that is, my own heart. — 
It would be difficult to conceive of language more expressive. The pic- 
ture of Onesimus, presenting the letter, and standing by as Philemon 
read it, might task the powers of the best artist. It would be most inter- 
esting to know the circumstances in which Onesimus was first brought 
in contact with Paul, and led to embrace the gospel. 


Vv. 13, 14. ὃν ἐγὼ (emphat.) ἐβουλόμην . . . κατέχειν, whom 7 was. 
wishing (past tense with reference to the time when the letter would be 
read. Cf. ἀνέπεμψα, verse 11), to retain with myself. 1 think this is stated 


580 NOTES ON PHILEMON. 


as a simple fact; not as the apodosis of a conditional sentence. — ἵνα 
ὑπὲρ σοῦ μοι διακονῇ Kré., 27: order that for thee, in thy behalf, he might 
serve me in the bonds of the gospel, i.e. while I am in the bonds of the gos- 
pel (gen. of cause. Cf. δέσμιος Xp- Ἰησ-, verse 1). --- χωρὶς δὲ τῆς σῆς 
γνώμης, but without thy (emphat.) judgment, thy decision: “γνώμη, same 
root as γιγνώσκω, in which lies the idea of decision as well as knowledge. 
--- οὐδὲν ἠθέλησα (aor., expressing an accomplished fact) ποιῆσαι, 7 was 
unwilling to do anything, 7 purposed not to do anything (cf. L. & Sc. ἐθέλω). 
-ἶνα pi... ἢ, 2 order that thy goodness (the goodness which thou art 
wont to exhibit) might not de (in this instance), as zt were, lit. as if, by 
constraint ; but voluntary (according to something voluntary). This render- 
ing of τὸ ἀγαθόν σου (neut. adj. w. the article as an abstract noun) 
seems to me nearest the exact sense of the word; and also to suit the 
connection. 


Vv. 15,16. τάχα yap xré., Hor perhaps (introduces Paul’s reason for 
deciding not to retain him) ov ¢his account (pointing to what follows) e 
was separated ( from thee) for a season, that thou mightest have him in full 
forever (améxns, am-éxw. Cf. Phil. 4. 18, note: αἰώνιον, adj. w. αὐτόν. 
This new relationship in Christ was one that would not end with death, 
but was to last forever in the world to come). ---οὐκ ἔτι ὡς δοῦλον κτέ,, 
no longer as a bond-servant, but beyond a bond-servant, a brother beloved, 
especially to me (ἐμοί, σοί, dat. of reference w. the combined idea ἀδελφὸν 
ἀγαπητόν), but much more to thee, both in the flesh and in the Lord,i.e. both 
in worldly and in spiritual relations. We have in verse 16 a conception 
which was new in the world; one of the characteristic features of Chris- 
tianity. And what changes it has wrought already in the condition of 
human society! On this subject, see Gesta Christi, by C. L. Brace. 


Vv. 17, 18. εἰ... ἔχεις κοινωνόν (εἰ w. indic. pres., the supposition of 
an actual fact), προσλαβοῦ (προσ-λαμβάνω) αὐτὸν ὡς ἐμέ. Lf therefore (a 
conclusion from what goes before, introducing the main object of the 
epistle indicated in verse 12) thou hast me (as) a partner, take him to 
thyself (mid. voice), receive him as (you would receive) me. The render- 
ing of εἰ ἔχεις, if thou countest, is a very rare meaning of ἔχω (only, I 
think, in Matt. 14. 5, and Mark 11. 32, in N. T.), and is quite unnecessary 
here (wenn du mich zum Genossen fast. Meyer).—et δέ τι ἠδίκησέν σε 
... ἐλλόγα (pres. imperat. fr. €AAoydw, a rare word = ἐλλογέω), And if in 
anything he did thee an injustice, or is in debt (to thee), proceed to charge this 
to me. Certainly a very reasonable business proposition, preparing the 
way for the suggestion ἵνα μὴ λέγω κτέ. 


Vv. 19, 20. ἐγὼ Παῦλος... ἀποτίσω (ἀπο-τίνω), J Paul have written 
with my own hand, 7 (emphat.) will pay in full ;—an additional and 
solemn assurance of what he had just said. Whether Paul wrote the 


VERSES 21-22. 581 


entire letter with his own hand, or from this point only, is not stated. 
ἀποτίνω, to pay in full. Cf. awéxns, verse 15, ἀποδίδωμι, often.—tva μὴ 
λέγω σοι xré. (cf. Lat. xe dicam ; a form of expression by which a writer 
suggests, what he seems not to assert; usually rendered by the infin. in 
English), ot to say to thee that thou owest to me even thyself besides (προσ-]. 
German idiom, um dir nicht zu sagen (Meyer). Philemon would have no 
difficulty in understanding this suggestion and would feel the force of it. 
Through the preaching of Paul he had received treasures infinitely supe- 
rior to all his former possessions. — vat (a word frequent in modern 
Greek), ἀδελφέ, ἐγώ σου ὀναίμην (optat. without ἄν, expressing a wish ; 
fr. ὀνίνημι) ἐν κυρίῳ, Yea, brother, may 7 (emphat.) receive profit, or joy, 
Jrom thee in the Lord. 1 can see no reason for rendering the optat. here 
by the English imperat. The primary meaning of ὀνίνημι (found only here 
in N. T.) is ἡ profit, benefit, aid (which seems suitable here); Mudtzen haben 
(Meyer); and from this the secondary meaning /o gratify, delight. Cf. Lat. 
juvo. That the word ὀναίμην was suggested and chosen from its radical 
connection with ᾽Ονήσιμος has occurred to many.— Note again ἐν κυρίῳ 
(emphat. posit.), the sphere in which all was to take place. — ἀνάπαυσόν 
pov (aor. imperat. fr. dvamatw) Kré., cause my heart to rest (let it be a 
finished act), efresh my heart (by akind reception of Onesimus) zz Christ 
‘(as a Christian act, from Christian motives; same general sense as ἐν 
κυρίῳ). --- τὰ σπλάγχνα. Note the repetition of this word (verses 7, 12, 
20) in this letter of the heart. Cf. note, verse 7, on the meaning of the 
word. 


This epistle has often been compared with a letter of the younger 
Pliny (Epist. IX. 21), written on a similar occasion and for a similar 
purpose ; but it would be simply impossible for Pliny, with only a knowl- 
edge of Grecian and Roman philosophy, to write anything like the above 
sentences of Paul. They are the expressions only of one who has a 
knowledge of Christianity and who has been taught by the Holy Spirit. 
The delicacy and the depth of feeling, the refinement and the pathos, 
have never been surpassed in human composition. 


Vv. 21, 22. ἹΤΠεποιθὼς τῇ ὑπακοῇ σου, Having confidence in (trusting 
to) thine obedience ; not so much obedience to Paul in his apostolic au- 
thority, as obedience to the principles of Christianity. — εἰδὼς (οἶδα) ὅτι 

. ποιήσεις, knowing (feeling assured, cf. Phil. 1. 25, note on οἶδα) chat 
thou wilt do even beyond what I say. The rendering, that thou wilt also do, 
suggests the order καὶ ποιήσεις. The force of καί belongs to the word or 
clause immediately following it. Paul’s confidence and assurance in this 
case were founded on the conviction that Philemon was truly a Chris- 
tian; and this, in all times, is the best, in fact almost the only, sure 
ground of confidence. Let us be thankful that we have such a ground 
of confidence in one another. — dpa δὲ... ξενίαν, And at the same time 


582 NOTES ON PHILEMON. 


(at the same time with the kind reception of the returning servant) make 
ready also for me a lodging, or, in the fuller sense of the word, extertain- 
ment, a hospitable reception (L. ὃς Sc.). This no doubt would be an addi- 
tional, though indirect, motive for the kind reception of Onesimus. — 
ἐλπίζω γὰρ ὅτι (note this const. of ἐλπίζω, st. the usual Att. const. w. the 
infin.) κτὲ., Hor 7 hope that through your prayers (referring to the persons 
mentioned in verses 1 and 2) Z shall be granted (as an act of grace, of 
divine favor both to them and to himself) Zo you. It is not certain whether 
this letter was written at Caesarea, as Meyer argues, or at Rome, as is 
generally thought ; nor do we know the grounds on which Paul rested the 
hope here expressed. For a similar expression, cf. Phil. 1. 25, 2.24. The 
epistle to the Philippians is generally supposed to have been written a 
year or two later. The apostle may have planned to pass through Ma- 
cedonia on his way to Colossae and other cities in Asia Minor. Whether 
these hopes and plans were realized by a temporary release from prison 
is not certain. Even the Apostle Paul may have been disappointed in 
his worldly plans and hopes only to make the heavenly realizations more 
glorious. 

Vv. 23, 24. LEpaphras, my fellow-prisoner in Christ Jesus, Mark, Aris- 
tarchus, Demas, Luke, my fellow-workers, salute you. Mark, probably 
John Mark and the writer of the second gospel. Cf. Acts 12. 25, 13. 13, 
Col. 4. 10, 12, and 14, where also Aristarchus, Epaphras, Luke, and Demas 
are mentioned, — Epaphras and Luke with special commendation; Aris- 
tarchus, as the fellow-prisoner of Paul. Concerning Demas, cf. 2 Tim. 
4. 10. 

W295. ΟἿΌΣ 23 -ote, 

For many most interesting and important suggestions, both ethical and 


doctrinal, on this epistle, see Lange, particularly the additions by Dr. 
Hackett. 



























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ton Theological Semin 


iM 


1 1012 00073 8650 





